A Looking-Glass for Christians — Thomas Granger

A Looking-Glass for Christians · Thomas Granger

A LOOKING GLASSE for Chriſtians.

Epheſ. 1. 5.

Who hath predeſtinated vsus to the adoption of ſonnes by Ieſus Chriſt vntounto himſelfe, according to the good pleaſure of his will.

IN the Third verſe aforegoing, the Apoſtle propoundeth the generall doctrine of all the ſpirituall bleſſings of God the Father towards vsus in his Sonne Ieſus Chriſt, the matter, foundation, and meritorious cauſe therof.

From the 4. verſe to the end of the 14. verſe, he declareth, that generall Propoſition by an induction, or recitall of the ſpecials applied to his purpoſe here aym'd at, which is to reduce them to their former ſincerity of faith, and obedience. In the 4. ver. he maketh mention of Electiō, & ſanctification. In this 5. verſe, of Adoption. In the 6. verſe, of Iuſtification. In the 7. verſe, of Redemption. In the 8. 9. 10. verſes, of the Goſpell with the effects, and power thereof. In the 11. verſe, of glorification. In the 12. 13. verſes, of Faith. In the 14. ver. of the teſtimony of the Spirit, the pledge of our aſſurance, in ſealing the ſame in, and to our ſpirits.

In this 5. verſe he mentioneth the ſpirituall bleſſing of Adoption, which he ſetteth forth by ſundry arguments.

1 By the principall efficient cauſe. [who hath predeſtinated vsus.

2 He layeth downe the bleſſing it ſelfe. [To the adoption of ſonnes, foreign in poſitionem filiorum.)

3 By the meanes [by Ieſus Chriſt.

4 By the end. [to himſelfe, or into himſelfe. foreign

5 By the impulſiue cauſe [according to the good pleaſure of his will foreign)

1 Concerning the firſt.

Predeſtination is the moſt high, and hidden cauſe of all things, both of their ends, and of their meanes, Decreed in the wiſdome of God from Eternity, according to his preſcience, and ordered by his prouidence. In the generall ſignification it is called Deſtination, in the more ſpecial, i. reſtrained to man, Predeſtinatiō.

Predeſtination hath two parts, Election, and Reprobation.

Of Election there is a twofold end

Principall.

Inferiour.

The principall end reſpecteth the

Glory of God. verſ. 6.

Glorification of Man, verſe 11.

The inferiour ends are the meanes of ſaluation, and of Gods glory in ſauing vsus. They are diuers, and ſubordinate one to another. The firſt is effectuall vocation, verſ. 8. 9. 10. The ſecond is Iuſtification, verſ. 6. 7. The third is Faith, verſ. 12. 13. The fourth is Adoption, verſe. 5. The fifth is Sanctification, verſ. 4. The ſixth is the Obſignation of all theſe bleſſings in our hearts by the ſpirit, verſ. 14.

2. Concerning Adoption it ſelfe.

A ſonne of God may be ſo called by

Nature.

Grace.

1. By Nature Ieſus Chriſt is the onelyonly Sonne of God, begotten of the Father by an incomprehenſible and ineffable generation.

2. The ſonnes of God by Grace, taking grace in the largeſt ſence, are ſo

Creation.

Adoption.

1. By Creation, the Angels, Iob 2. …. and Adam before his fall, Luke 2. 38.

2. By Adoption, Adam after his fal, & all elected in the ſecond Adam (who are ſpecially called children by Adoption & Grace, beeing reſtrained by Diuines to the grace of redemption) in whom alone wee recouer the nature & name of Sonſhip. And we are called ſonnes by Adoption, becauſe when wee were by nature the children of wrath, wee hauehave receiued the right and title of ſonnes from God, by and for Chriſt, and in him the ſonnes of God, & conſequently with him heyres both of this world, and of that which is to come.

This affection and action of God is expreſſed by a terme borrowed from the ciuill Law: For Adoption (as it is in the Inſtitutions) is an act of Law imitating Nature, ordeyned for their comfort which hauehave no children. If the adopted was a free man, viz. neyther vnderunder the authority of a father, nor of a maiſter, it was termed adrogation, but if hee was vnderunder the power and command of another, it was called ſimple adoption.

In olde times adoption was in common vſe, both among Iewes and Gentiles. In Gen. 48. 5. Iacob adopted Ephraim and Manaſſes, and named his owne name vponupon them. So 2. Sam. 21. 8. Michol the daughter of Saul, and wife of Dauid, is ſaid to beare fiue children to Adriel the ſonne of Barzillai; But God puniſhed Michol with barrenneſſe, becauſe ſhe derided the zeale of Dauid dancing before the Arke. So Moſes was ſaid to bee the ſonne of Pharaohs daughter. Moreouer, children were adopted to the dead, Deut. 25. 5. For if a man died without children, his brother was, by the Law of Moſes, to marry his wife, to raiſe vp ſeede to his brother, and the firſt-borne ſonne was named after his father deceaſed.

For the further cleering of this Doctrine, Adoption is conſummate, or inchoate. The former is perfect, and it is the ſtate of the Elect in the kingdome of glory. The latter is imperfect, and of it there are two degrees, according to the nonage or full age of the Church. The nonage was the ſtate of it before Chriſt, when it was vnderunder Tutors and Gouernors, Gal. 4. 1. 2. trayned vp in Chriſt, & vntounto Chriſt, by the rigour of the Morall Law, and lenity of the Ceremoniall Law, this drawing, the other driuing. And of that nonage there we e degrees alſo; for there were ſome more Ceremonial, others Euangelicall men, as Dauid, Salomon, Ezechias, the Prophets, &c. yet all inferiour to Iohn the Baptiſt, who heard and ſaw, what they a farre off perceiued. So that hauing a leſſe meaſure of the Spirit, the Law had more force ouer them, as the rod and repreſentations hauehave ouer children, in whom reaſon is weake. Therefore it was called the ſpirit of bondage, Rom. 8. 15.

The fulneſſe of time, or age of the Church, is after Chriſt, which hath two degrees alſo, youth & perfect age: youth is the weakeneſſe of the children of Chriſt, Rom. 4. 1. Gal. 6. 1. which in the truely regenerate groweth more and more to ſtrength and perfection, Heb. 6. 1. Epheſ. 3. 16, and 4 13. The perfect age or ſtrength, is the plerophory or fulneſſe of Faith, Hope, LoueLove, euen of receiuing, poſſeſſion, aſſurance. And it is the Chriſtian mans happineſſe in this world, as the pleaſant Land was to Abraham and his poſterity before actuall poſſeſſion: yea this ſpirituall is greater then that earthly, in that he is already come in the fleſh, and aſcended to prepare a place for vsus in whom all the promiſes of God are Yea and Amen.

Perfect men are more ſpecially termed ſpirituall▪ Gal. 6. 1. the other carnall, 1. Cor. 3▪ 3 of the vigour of the olde man, and weakeneſſe of the new. Through the greater reuelation of Gods wiſdome and louelove to vsus in Chriſt ſince his aſcenſion & aſſurance of his louelove to vsus, the Holie Ghoſt is called in ſpeciall manner, the ſpirit of adoption, teaching, teſtifying, in ſealing the ſame more aboundantly to vsus, Rom. 8. 15. But how? not that we are voyd of all feare; for as Gods louelove is more aboundantly reuealed, ſo are his iudgements alſo; as grace …s more manifeſt, ſo is ſinne alſo: and as Chriſt hath ſet open the gates of heauen, euen more aboundantly reuealed the celeſtiall glory that could be done by the figures of pleaſant Canaan, and the materiall Temple; ſo hath he more fully manifeſted the endleſſe torments of the wicked, that deſpiſe grace offered, which breedeth greater terror in the Conſcience, then the legall threatnings of temporall puniſhments. A child offending feareth the rod, but a man feareth Impriſonment and Death. Hence it is that Saint Iohn ſaith, Feare hath painfulneſſe, but perfect louelove caſteth out feare. He that loueth, reioyceth euermore. Hee that beleeueth, yet wanteth feeling, dependeth on Chriſt by faith, and is Chriſts as well as the other, though he know not ſo ſenſibly that he is Chriſts as the other doth. The perfect man knoweth himſelfe to be heyre of the kingdome of glory, as the louing and dutifull ſonne is aſſured of his fathers inheritance. The other alſo may know that hee is Chriſts, if hee depend on none other, nor other meanes, and Chriſt forſaketh none, that doe not firſt forſake him; which forſaking ſtands rather in affection than action. For Paul ſaith, Rom. 7. That to will was preſent with him, though he did that which was euill (vnwillingly). And he had comfort and reioycing, becauſe hee did not euill euilly.

To explane this a little farther, There are fiue kindes of feare.

1. Diabolicall, Iam. 2. 19.

2. Naturall. It is an affection or paſſion of the heart, whereby we feare not only death or diſſolution, but alſo dangers and euils, that are deſtructiue of our good eſtate and wel-fare. This feare is by natural inſtinct in all ſenſible creatures, as well as in man, and in the godly as men, yea in Chriſt, as he was man, and ſubiect to our infirmities. This feare of it ſelfe is not ſinne, but the corruption, (ataxie & anomie) thereof is ſinne, as when we doe not order it according to the law of God. But Chriſt in fearing death, did alſo ſubmit himſelfe to the Decree and Will of his Father, according to the Commandement, Thou ſhalt louelove the Lord: by God with all thine heart, &c. So feare was ouercome of louelove, or rightly ordered by louelove. So the godly feare death, yet humble themſelues to death and all croſſes, for the louelove of God extenuateth and caſteth out feare.

3. Worldly feare. This is the corruption of naturall feare, when as men deny Chriſt in what meaſure ſoeuer, that they might not looſe their goods, worldly eſteeme, pleaſures, preferments, &c. Worldly-minded men are full of this fear, and their feare ſhall fall on them, Math. 10. 28. and if our hearts condemne vsus, then is God greater then our hearts, much more to condemne vsus. Examples of ſuch feares, Ioſh. 12. 42. and 11. 48. Howbeit Gods children are of infirmity affected with it ſometimes, as Nicodemus, Ioh. 3. 2 And the Diſciples, eſpecially Peter. But if we ſinne and feare, wee hauehave an aduocate with the Father, Ieſus Chriſt the righteous, &c. As for the feare of the wicked, it is without all louelove, and comfort of hope.

4 Servile feare, (which is voyd of louelove, and hope.) It is proper to the wicked. It proceedeth of an euill conſcience. Prou. 28. 1. Iſa. 57. 20. 21. It hath two effects. 1. It reſtrayneth the furious, and curbeth the violent. Act. 24. 25. 2 It works hardnes of heart through deſperatiō in ſome, when it groweth to an height of wicked reſolution, all hope through Satan being vtterly quenched.

5 Filliall, or ſonelike feare. It is proper to the regenerate, who by this feare are mooued to a voyd ſinne, and to liue godlily. It ariſeth from the knowledge of God, and our ſelues, and from the feeling of his accep ation and louelove of vsus, wrought in our hearts by the holy Ghoſt. Hereof Solomon ſaith, Prou. 1. 7. Pſal. 111. 10. Iob. 28. 28.

More plainely, this feare is thus begotten. Firſt, when a man heareth the lawe, what is there commaunded, what forbidden, the Holy Ghoſt commeth and taketh away the vaile of naturall blindnes, and ſlumbring, cauſing him to ſee his ſin, and to feele the wrath of God vponupon him, euen to lay them both to his hard heart, wherevpon feare troubleth the cōſcience, and breaketh the hard heart.

Secondly, when a man in this caſe heareth the Goſpell, the Holy Ghoſt inlightneth the minde to vnderſtand & beleeue, and to apply the promiſes to himſelfe, whereupon he begines to feele quyetnes, and peace of conſcience, being more and more perſwaded that he is beloued of God. Now on this perſwation ariſeth the louelove of God for his louelove, mercy, and grace in Chriſt. On this louelove ariſeth a new feare namely, to diſpleaſe God, ſo louing and mercifull to vsus. Pſal. 130. 4.

Of this filiall feare there are foure degrees, expreſſed & illuſtrated by the feare of children towards their Parents, whereof there are foure degrees. Firſt, a childe loueth his parents, and flies to them as his chiefe refuge, yet is he held in obedience with threatning, and feare of the rodde, this may in ſpeciall be called ſeruile, Gal. 4. 1. Secondly, partly by reaſon, partly by the rod. Thirdly, leſſe by the rod, and more by reaſon. Fourthly, by reaſon alone without the rod. This is perfection in this ſtate of imperfection. The application, and amplification hereof I leaue to the Chriſtian Reader.

3. Concerning the meanes of Adoption.

Hee that adopteth a ſeruant or bondman, giueth a price for his redemption or ranſome, euen ſo hath God redeemed vsus with a price, 1. Pet. 1. 18.

4. Concerning the end of Adoption.

It is that we might be his, not any others, nor yet our owne. The ſeruant or bondman adopted, liueth no longer to his former Maſters, but to his Adopter, not in ſeruitude, but in freedome, not in ſlauiſh, but in ſon-like feare, viz. awfull reuerence and louelove. Euen ſo we being adopted, liue no longer to our former maſters, and tyrants to whom we were enthralled, and willingly did homage, thorow the darkeneſſe of our mindes, and deadneſs of our benummed Conſciences, Epheſ. 4. 17. 18. namely, to the world, the fleſh, and the Diuell. EueryEvery naturall man is a bondſlaue to theſe tyrants, and ſenceleſſe of his miſery. The beſt Heathen, the beſt Iew are not better, how glorious ſoeuer they be. Among the Heathen Ariſtides was the moſt iuſt, Socrates the moſt vertuous, Ariſtotle the moſt learned, Plato the moſt diuine, Lucretia the moſt chaſt, Aeneas the moſt pious. Among the Iewes, the Eſſees and Phariſees were moſt deuout, and among them Paul the moſt feruent in zeale, vnblameable, Philip. 3. the patterne of perfection, as erroneouſly he iudged of himſelfe, being blinded by the god of this world. But afterward he ſaw that his feruency was but fury. All theſe I ſay, euen the beſt Gentiles and Iewes admired for their vertues, beeing without Chriſt, were the children of wrath, Epheſ. 2. 1. 2.

5. Concerning the impulſiue cauſe.

It is the alone mercy and louelove of God, 2. Tim. 1. 9. Who hath ſaued vsus, and called vsus according to his purpoſe, and grace, &c. Epheſ. 2. 4. 5.

For the more full vnderſtanding of this doctrine for our further edification and comfort, two things are to be conſidered. Firſt, the compariſon betweene ciuill and ſpirituall adoption. Secondly, the priuiledges, whereof we are made partakers thereby.

The compariſon is of their likeneſſe and vnlikeneſſe. Firſt, concerning their likeneſſe. Theſe two adoptions reſemble one another in eight particulars.

I. The Adopter for the moſt part wanteth children of his owne So God had no ſonnes, but his onelyonly Sonne, Ieſus Chriſt, whom he gaue to redeeme vsus out of the captiuity of ſinne and Satan, into the glorious liberty and priuiledge of ſonnes.

II. The Adopter out of his owne bountifulneſſe and kindneſſe chooſeth a ſonne where he pleaſeth, beeing obliged to none: Euen ſo God hath freely out of his owne louelove and good pleaſure choſen vsus. Tit. 3. 4. When the bountifulneſſe & louelove of God toward man appeared, &c. Deut. 7. 7. 8. God loued not nor chuſed Iſraell becauſe they were more in number (which was in thoſe times a ſpeciall prerogatiue and bleſſing) but becauſe hee loued them of his owne free mercy.

III. The Adopter giueth a price for the redemption and liberty of the Adopted: ſo hath God giuen a price for vsus, 1. Cor. 6. 20.

IIII. The party adopted is commonly a ſeruant or bondman: ſo were wee by nature the children of wrath, of vnbeleefe, of this world, of darkeneſſe, of the night, &c.

V. The Adopter offereth himſelfe as a Father, not as a ſeuere Maſter or Tyrant to his adopted ſonnes: euen ſo God offereth himſelfe, and that in theſe particulars principally.

1. In prouiding & caring for his children, Leuit. 26. 3. to 14. Math. 6. 30. 31. 32. Therefore the Apoſtle ſaith, Caſt your care on God, for he eareth for you, Gen. 31. 4 God had care ouer Iacob againſt churliſh Laban, chap. 32. 9. 10. God prouided for Iacob alway; and God doth as much for all his children, but what God doth for vsus, our childiſhneſſe conceiueth not.

2. In chaſtiſements and corrections, Heb. 12. 7. &c.

3. In trialls and temptations to humble them, to proue them, to teach them, that he might doe them good at their latter end, Deut. 8. 2. 3. 4. 5.

4. In patience, forbearance, long ſuffering, Pſal. 103. 8. 9. &c.

5. In hearing and granting their prayers, Math. 7. 7. Now God granteth our prayers, when wee pray to him rightly. Of right prayer there be three degrees.

1. To pray to God the Father onelyonly. This excludeth Atheiſme and heatheniſh Idolatry,

2. To pray to God through Chriſt alone. This excludeth Turciſme, Iudaiſme, Popiſh idolatry.

3. To pray to the Father through the Sonne from an heart informed and mooued by the ſpirit of God. This excludeth all hypocriſie.

The ſignes of an heart informed and mooued by the ſpirit of God, are theſe.

1. To pray according to the will of God, 1. Ioh. 5. 14.

2. To pray with an humble and contrite heart, Pſal. 51. 7. This is a ſpeciall ſigne; for pride is the roote and top of all ſinne. It was and is the ſinne of the Deuill and our firſt parents, who deſired to ſhake off the yoke of obedience, and to be equall with God, Gen. 3. 5. 6. The pride of the Diuell was the glorifying of himſelfe with theſe excellencies wherewith the Lord had indowed him, 1. Tim. 3. 6. Pride is directly oppoſite to God and his glory: it is the maine ſinne, others are the by. Couetouſneſſe is the roote of all euill, but as the purueyor of pride; eueryevery couetous man is proud, and there is none of thoſe ſinnes, as pride of apparell, drunkenneſſe, prodigality, feaſtings, &c. which the couetous ſeemeth to hate, but hee would commit them if they were as gainfull as niggardſhip, and drudgery is; for what will not the couetous doe for money?

3. To pray in Faith, Iam. 1. 6.

4. To pray with feruency, Iam. 5. 16.

5. To pray for ſpirituall graces eſpecially and ſimply, and for other things as ſub-ſeruant thereto, Math. 6. 33.

6. To ayme at Gods glory one'y, as the three firſt petitions of the Lords prayer teach vsus. He that prayeth thus, ſhall neuer bee denied any thing, neyther in kinde meaſure, nor manner. Thus Chriſt prayed, and was heard in all things: and thus doe all the children of God in ſome meaſure pray. If they obtaine not, it is becauſe of their weakeneſſe, wherein ſoeuer it ſtandeth. Howſoeuer, God accepteth the obedience, and with-holdeth no good thing; yea, hee giueth that which themſelues would onelyonly aske, if in this life they were perfect, as Chriſt was perfect, and as they ſhall be in the kingdom of glorý.

VI. The adopted doth offer himſelfe as a ſonne, not as a ſeruant. So doe the children of God in louing him in his word and worſhip, in obeying him, in taking correction at his hands, in ſuffering themſelues to be taught and led by him. Moſes in Deutronomy repeating all the benefits of God towards the Iſraelites, at length concludeth. And now O Iſraell what doth the Lord thy God require of thee, but to louelove the Lord thy God, &c. And Ioſua likewiſe, chap. 24▪ 14. repeating Gods benefits towards them in like manner, concludeth, Now therefore feare the Lord thy God, &c.

VII. By the Ciuill Law, the Heyre is reputed one and the ſame perſon with him that made him his heyre. In like ſort we are ſo neere conioyned with God by Chriſt, that we are made one and the ſame with him, as our Sauiour prayed, Ioh. 17. 12. I pray thee O Father, that they all may be one, as thou art in mee, and I in thee, ſo they may be one in vsus.

Wee are conjoyned, or vnited to Chriſt by two degrees.

1. We are vnited to the fleſh of Chriſt; for he is the ſeed of Adam, therefore fleſh of our fleſh, and bone of our bones, as the Iews were wont to ſay of themſelues▪ which were deſcended of the ſame common ſtocke, viz. of the ſame Father and Mother.

2. Wee participate of the ſpirit of Chriſt (not eſſentially, but effectually) who worketh in ſome meaſure the ſame properties and qualities in vsus, which were in Chriſt, as he was man, which is called our transforming into Chriſt, and our putting on of Chriſt.

This coniunction Paul expreſſeth by ingraffing, wherein theſe two degrees of vnion doe euidently appeare; for the ſience and the ſtocke make one indiuiduall thing. For firſt, their matters are vnited into one, and cloſely cemented together, yet are they but contigua, neerely glued together. Therefore this Vnion is yet ſeparable.

2. They participate of one iuyce, ſpirit, and life, and are now continua, continued, beeing contained vnderunder one common forme. And this vnion is now inſeparable. Chriſt himſelfe expreſſeth this by a compariſon drawne from the vine and the branches, Iohn 15. which hauehave one common life and ſpirit, by which they grow burgeon, and fructifie, Yet heerein there is a difference; for the ſience conuerteth the iuyce of the ſtocke into his owne nature and property: contrarily, Chriſt conuerteth and transformeth vsus into his nature, that are incorporated into him.

S. Paul expreſſeth this vnion by Matrimony, wherein theſe two degrees are manifeſt.

Firſt degree, is the outward bond or ceremony of wedlock, which conſiſteth of two parts or degrees. 1. A ſeparation of eyther from all others. 2. A mutuall donation or enterchange.

Second degree, is the inward bond, viz the coniugall affection, or mutuall louelove and ſympathy. So the vnion of Chriſt with vsus, is the vnion of our natures, and the vnion of his ſpirit with ours, whereby we are made fleſh of his fleſh, & bone of his bones ſpiritually as he is made fleſh of our fleſh, and bone of our bones corporally. Hence wee grow vp into him, and beare fruit in him; yet theſe vertues of the ſpirit in Chriſt are pure and perfect, and without meaſure, but in vsus they are meaſurable, and obſcured with ſundry infirmities, both of our corrupt nature, and perſonall frailties; euen as the light of the Sunne is the ſame, but diuerſified in ſundry ſtarres, and glaſſes of diuers colours.

VIII. The Inheritance is confirmed and finally appropriated to the heyre by the death of the teſtator; ſo is our inheritance by the death of Chriſt. This of the likeneſſe of theſe two adoptions.

Now concerning their vnlikeneſſe. It ſtands in foure particulars.

1. The Adopter is mooued vvith the conſideration of ſome dignity and deſert in the adopted. Contrarily, God found no motiue of louelove at all in vsus. For vvee were his enemies. And our loathſomnes in his ſight, is ſet forth vnderunder a double allegorie, Ezech. 16. where vnderunder the parable of a forlorne infant is ſet downe the ſtate of the Iſraelites in Egypt, and our eſtates by nature in the ſtate of the Iſraelites in the bondage of Pharao, a type of the Deuill.

2. The Adopter giueth gold, or ſome other earthly thing for a ranſome, but God hath giuen his onelyonly ſonne to redeeme vsus.

3. The Adopter cannot giuegive the ſpirit of a naturall ſonne to the adopted: but God hath giuen vntounto vsus the ſpirit of ſonnes, by whom we call him (abba) Father, euen as naturall ſonnes doe their parents.

4 The Adopted ſonne may louelove his Adopter onelyonly outwardly, for the benefit that he hath receiued, and reward that he expecteth, yet in heart he may be ſo alienated, as to wiſh the death of his Adopter, that he may inherit his houſe & land, as the Poet ſpeaketh of ſome vnnaturall ſonnes.

Filius ante diem patrios inquirit in annos.

But contrarily, the children of God, are vnited vntounto him in the inward affection of heart, though outwardly they faile in many things, yea hyppocrits are oft times out-wardly more officious than they, as deceitfull ſeruants are often more obſequious than children. Therefore ſaith Dauid. Pſal. 32. 2. Bleſſed is he, in whoſe ſpirit there is no guile. Not with ſtanding his manifold infirmities.

The Second thing is the Priviledges, whereof we are made partakers by vertue of adoption.

I By vertue of Adoption, we are made the brethren of Chriſt. In this reſpect he is called our elder brother. Rom. 8. 29. and Math. 28. 10. and 25. 40.

Obiect. Than before the Nativitie, death and Reſurrection of Chriſt▪ none were the adopted ſonnes of God, ſeeing that by the death and merits of Chriſt, wee are reconciled to God, called, iuſtified, adopted. Miſerable therefore was the ſtate of all before the incarnation of Chriſt.

Anſw. The birth, and ſonſhip of Chriſt, tooke the begining from the everlaſting Counſell and Decree of God, wherevpon his blood is ſaid to be ſhed from the begining of the world. Adam was iuſtified, and adopted by faith in Chriſt to come, whom God Preached, and promiſed in Paradiſe, and was figured by the Sacrifices of the Law, which was interpreted by the Prophets, and fulfilled by Chriſt himſelfe.

To be the brother of Chriſt is a glorious title & priuiledge. In an earthly kingdome we thinke it a great prerogatiue to be the kinſman of a Prince, and a ſpeciall priuiledge to be the Kings ſonne. In the ſpirituall kingdome & Church of Chriſt, eueryevery true beleeuer hath his prerogatiue and priuiledge. And if men deſire to match with perſons of birth & bloud, for the aduancement of their names and houſes; much more ſhould we deſire this bleſſing of Adoption, for the euerlaſting aduancement of our names and ſtates.

The bondman or Gally-ſlaue thinketh it a great happineſſe to be freed, & made the adopted ſonne of a Prince, and brother to the Kings ſonne. This priuiledge hauehave wee receiued, let vsus take notice of our happineſſe, and caſt off our ſlauiſh conditions.

II. By vertue of Adoption wee are made heyres of the heauenly Kingdome, euen coheyres with Chriſt, Rom. 8. 17. And if it bee ſo great a priuiledge to bee heyre apparent to an earthly kingdome, much more greater glory is it to hauehave right to, and in the kingdome of glory.

III. By vertue of Adoption wee are made Kings, Reuel. 1. 6. of greater might and power than Nabuchadnezzar, that ſent out Holofernes, (as the Apocryphar mentioneth) to cut down all, that would not ſubmit themſelues vnderunder his yoke: greater than Ahaſhuerus that boaſted ſo of his▪ 127. Prouinces: yea than Alexander would hauehave beene, if hee had obtained that plurality of worlds, whereof Anaxagoras informed him. Hee hath made vsus Kings and Prieſts to God his Father. We are made Kings, not in reſpect of an earthly Kingdome, ſeeing that the children of God are oft times the moſt baſe and contemptible of an other: but in reſpect of a ſpirituall kingdome, to which God hath ginen vsus title and intereſt, in, and by Chriſt, Luke 12. 32.

The faithfull are made Kings in three reſpects. 1. Becauſe they are Lords and Conquerors of their enemies, Sinne, Satan, the World, Death, Hell. 2. They are partakers of the Kingdome of Chriſt, and of Saluation; for wee hauehave receiued of Chriſt grace for grace, and glory for glory. 3. They hauehave Intereſt, Dominion, and Soueraignty of all things by Chriſt. But Chriſt alone is vniuerſall King, and abſolute Lord. But the faithfull are kings as they participate with Chriſt in his kingdom, & by vertue of this priviledge they ſhalbe Iudges of men, and Angels. Math. 10. 28. 1. Cor. 6. 2. 3. The Saints ſhall iudge the world, and evill Angels. But how? In that they ſhall be as it were Aſſeſſours, and Aſſiſtants with Chriſt on the bench giving in voyce, and conſent with him.

Obiection. The wicked are Lords, and owners of worldly things alſo, how then belongeth this Priviledge to the adopted ſonnes of God?

Anſw. Adam▪ was the ſonne of God by creation, and heyre of all things, but by the fall he loſt for himſelfe, and his poſterity, the right, and name of heyre, and ſonne, ſo that both he, and we by nature are onelyonly vſurpers. But Chriſt by his ſatisfaction hath purged our ſinnes, reconciled vsus to God, and recovered the right of ſonnes and inheritance. For he being the true owner and ſight heyre of all things▪ hath made vsus that are in him, ſonnes and heyres of all things with him, as the Apoſtle ſaith▪ As he hath giuen Chriſt ſo ſhall he much more giuegive vsus all things with him.

The godly therefore are the true Lords, and owners of all things. Firſt, becauſe their perſons only are accepted. Secondly, Becauſe they vſe them rightly, that is, with a good conſcience, namely, to the glory of God. Rom. 4. 13. The promiſe was made to Abraham that he ſhould be the heyre of the world, not by the works of the Law, to wit, as he was a ſonne of the firſt Adam, but by the righteouſnes of faith, that is, as he was the ſonne of the ſecond Adam.

Queſt. How then are the wicked poſſeſſors and owners?

Anſw. In Gods providence they hauehave poſſeſſion of the things of the world, but no right vntounto them, I meane ſpirituall right. Therefore in the end of the world they ſhalbe rooted out, and burnt with fire, but the godly ſhall remaine for ever. Ahraham, and his poſterity had right to Canaan, foure hundreth yeares by the promiſe of God, before they had actuall poſſeſſion. Gen. 13. 14. The reaſon why they had not preſent poſſeſſion in it, is given, The wickednes of the Amorites is not yet full. The vſurpers muſt poſſeſſe it foure hundreth yeares, and Abraham Iſaac, and Iacob are to hauehave but a part in the playne of Mamre in Hebron, purchaſed with their money of the vſurpers, and the ſonnes of Iacob were ſtrangers in Egypt, having no foot, nor poſſeſſion in the Earth in civill clame, or right, but by ſufferance, and will of their Lord Pharao. So Dauid had right to the kingdome of Iſrael, before preſent poſſeſſion, He muſt tarie for that till Saul be remooved out of the way, and in the meane ſpace ſuffer perſecution, and affliction of the vſurper. In Math. 13. The tares muſt grow togeather with the wheate, and hauehave place in the Land with the wheate, by the permiſion of the houſholder, none can cutt them vp without the diſpleaſure of the Lord, not that the Lord loveth them, but becauſe he loveth the wheate, amongſt which they grow. So the wicked hauehave poſſeſſion of, but not right to the things of the world, ſaue onelyonly in civill reſpect, and humaine Conſtitution. And the more rich, and great they are, the more hatefull are they, and the greater condemnation waiteth for them.

IIII The Adopted ſonnes of God hauehave the Angels, as miniſtring ſpirits attending on them for their good Heb. 1. 5. are they not all miniſtring ſpirits, ſent forth for their ſakes that all he heares of ſaluation? Pſal. 34. 11. The Angell of the Lord pitcheth round about them that feare him, &c. 2. King. 6. 17. Math. 4. Alſo 1. King. 19. Elias flying from Iezabel is comforted, directed, and fed by an Angell. Alſo, Gen. 19. The Angels bring Lot out of Sodom, before the fierie deluge. Gen. 32. Iacob fearing Eſau, ſaw Angells comming▪ and he acknowledgeth that they were ſent to be his protectors, and conductours in his iourney, Gen, 24. 7. Abraham ſending his ſervant to take a wife for his ſonne Iſaac, is perſwaded that the Lord will ſend his Angell before him. Alſo▪ Math. 26 53. If Chriſts kingdome had been of this world, and that he had not ben appoynted of God to ſuffer for man▪ he ſhould hauehave been reſcued by more than twelue Legious of Angels. And our Saviour faith, that children, and ſimple, ſilly, helpleſſe men hauehave Angells protecting, and ſaving them. For their Angell beholdeth the face of God, attending his pleaſure in their behalfe. Moreover, in the end of this world, the Angells carry the ſoules of the godly into the kingdome of glory, Luk. 16. Laſtly, in the day of iudgement, they ſhall gather all the Elect together, as the houſe-holder gathereth wheat into his barne, but burneth the weedes and the chaffe, the prophane and hypocrites.

V. All afflictions, troubles, and wants are turned into trialls and fatherly corrections▪ inflicted for their good, Rom. 8. 28. All things worke together for good, to them that louelove God, &c. Pſal. 89. 32. I will viſit their transgreſſions with the rod, &c. but my louing kindneſſe will I not vtterly take from them.

As the Iſraelites were prepared by many temptations and trialls in the Wilderneſſe for the land of Canaan, Deut. 8. and as Dauid was prepared by perſecutions, and afflictions for the kingdom of Iſrael, ſo are the children of God for the Heauenly Canaan; yea, they are chaſtned of the Lord by ſundry waies, and ſometimes by bodily death, (as in the wilderneſſe) that they might not be condemned with the World, 1. Cor. 11. 3…. In the ſorrowes therefore of the children of God, there is matter of reioyſing and in the reioycing of the wicked, matter of ſorrow, feare and deſpaire.

FINIS.

End of the text · Thomas Granger, A Looking-Glass for Christians (1620)