A Discourse of the Two Covenants, Book 1 · Chapter 6
CHAP. VI. A Mans Tranſlation out of the firſt Covenant, is by Ʋnion.
Gal. 3.29, And if ye be Chriſts, then are ye Abrahams ſeed, and heirs according to the promiſe.
SECT. I. How our Tranſlation is by Ʋnion, with the nature of this Ʋnion.
§. 1. HAving thus far opened the neceſſity of a Tranſlation, the change of a mans Covenant as well as of his Image; we come now unto the Second Head propounded, and that is, Wherein this Tranſlation doth conſiſt? For which I have choſen this Text, Gal. 3.29, And if ye be Chriſts, then are ye Abrahams ſeed, and heirs according to the promiſe.
In the opening hereof, there are Three things that I muſt lay down as grounds; 1. That God will deal with all men, not only in a way of Dominion, but in a way of Stipulation. So that men in Covenant with God, are of two ſorts, either regenerate, or unregenerate; Sons or Servants; Children of the bond-woman or of the free: and they that are unregenerate, …emain under the Covenant of Works; they that are regenerate, are under a Covenant of Grace. There is a twofold univerſal Covenant made with all mankind, which Divines do call faedus univerſale, one made with Adam before his fall, and with all man-kind. For the Curſe of his Covenant tranſgreſſed coming upon all, does plainly prove, that the bleſſing of …he Covenant ſhould have belonged unto all, if it had been obſerved; and the bleſſing and …urſe of the Covenant does come primarily upon none, but thoſe with whom the Covenant …as made. There is another univerſal Covenant made after the fall, made not only with …an, but with all fleſh, even with every living creature that is upon the earth, o… Foul and …attel, and every Beaſt of the earth; and it contains in it two Branches. (1.) That all …ſh ſhall be no more cut off by the waters, or a flood. (2.) That while the earth remains, S…ed-time and Harveſt, Summer and Winter, Day and Night ſhall not ceaſe; and this is an univerſal and an abſolute Covenant▪ called the Covenant of the day and of the night; Gen. 8.22. & 9.9, 10.and uſed to expreſs the ſtability of the Covenant of Grace, and the perpetuity thereof. Says the Lord, If you can break my Covenant of the day, Jer. 33.20.&c. then may alſo my Covenant be broken with David my ſervant: So that all man-kind is in Covenant with God, and ſtands bound to him in a Covenant-way.
2. The two main Covenants, though the federates in them may be ſaid to be all man-kind; yet they were not made with all men immediately, but in a publick perſon, a repreſentative head. There being two ſorts of creatures that God will deal with in a Covenant-way, ſome that were created all at once, and did not proceed from one another, neither had dependance one upon another; and with them God made a perſonal and a particular Covenant, and that he did with every individual Angel; and therefore every one ſtood for himſelf, and fell for himſelf: Thence ſome fell and others ſtood, they that conſented to the Tranſgreſſion, and abode not in the Truth, they left their firſt habitation.Epheſ 3.10. But there was a ſecond ſort of reaſonable creatures, that were to come into the World ſucceſſively, and to flow from one, as from a common root, all muſt come out of his loyns; therefore all Nations are ſaid to be made of one blood, for God loves variety, that he may ſhew forth his manifold Wiſdom: and therefore he made a Covenant with this head, this common root, in whom they all were, and in whom they muſt all ſtand or fall: And he will make him alſo to be, foreign, the type of him that was to come, that he may ſuit all things one to another: For as his Wiſdom is wonderfully ſeen in the order of his creatures, and the ſuiting of one thi…g to another, ſo it is wonderfully ſeen in his works of Grace alſo, in a ſpecial manner towards man; and therefore by his abſolute Sovereignty, he calls things that are not as if they were; and things are ſo becauſe he counteth them ſo, not becauſe man counts them ſo. He has appointed a twofold common head of all man-kind:1 Cor. 15.… foreign. The firſt Covenant was made with the firſt Adam, and therefore by one man, and by one offence of that one man, Judgment came up on all unto condemnation,…om. 5. and ſo all mankind are under the Law, and under the Curſe, Children of the bond-woman, even unregenerate men that live in the Church, that is, of the Covenant of Works, as broken, which only binds men over unto wrath, and wholly genders unto bondage: And the ſecond Covenant, made with the ſecond Adam, the Covenant that was made with Abraham, Gal. 3.17. foreign.was confirmed by God in Chriſt, Gal. 3.17, which refers to Verſ. 16, To Abraham and his ſeed was the Covenant made; he ſays, not ſeeds, as many, but one which is Chriſt. About which there is ſome controverſy: ſome do underſtand it of Chriſt, in individuo, perſonally; ſome of Chriſt, in aggregato, or a Chriſt myſtically; but in which ſence ſoever, it is primarily in Chriſt, as the head and ſurety of the Covenant: So that neither of the Covenants are made with man immediately, as in himſelf, but in another.
3. It is a mans Ʋnion with either of theſe publick perſons, or repreſentative heads, that doth bring a man under either Covenant. If a man be one with the firſt Adam, then he is under his Covenant; and if he be one with the ſecond Adam, then he is under his Covenant. The ground of a mans Covenant, is his Ʋnion with him that is the head of his Covenant. This appears in both: Men come not under the Angels Covenant, becauſe they are not one with them; the Lord Jeſus Chriſt proceeding from Adam, not in a natural way, but voluntarily taking to himſelf the ſeed of Abraham, and being made fleſh, therefore he does voluntarily and freely,Gal. 4.5. not neceſſarily, come under Adam's Covenant, he was made of a woman, made under the Law; and becauſe he was not of neceſſity one with Adam, therefore he was not of neceſſity, but freely under his Covenant; but all mankind coming from Adam by a neceſſity of nature, becauſe they are naturally and neceſſarily one with him, they are therefore neceſſarily under his Covenant. And therefore Divines do ask, how a man becomes a ſinner, he cannot have ſin in his ſoul, becauſe it is created by God immediately pure and holy, and, creando infunditur, in the very act of creating it is infuſed; and ſin being only the act of a reaſonable creature, there cannot be ſin in this body, before the ſoul is infuſed: Now if there be no ſin in the Soul, then it cannot defile the body; and if there be no ſin in the body, how can that infect the ſoul? Our Divines do anſwer, That the ſoul is created by God, pure, and has no ſpot in it, and the body cannot have ſin in it actually, but, foreign, potentially; and the body cannot work upon the ſoul being a Spirit,Anima non dicitur priùs habere peccatum, quàm corpori conjuncta eſt, & ratio eſt, quia tunc primum facti ſunt homines: & Adami peccatum non tranſfertur niſi in homines. Zan. de peccato. Origen. p. 49. Chryſ. on Rom. 5.12. to corrupt it, neither has the ſoul ſin in it, nor the body. Zanchy ſaith, That the ſoul cannot be ſaid to have ſin, before united to the body, &c. And therefore he adds, Propter conjunctionem cum corpore anima inficitur, non tam actione corporis in animam, quam Dei ordinatione, qui dixerat Adamo, die quo commederis morte morieris. The ſoul is infected by reaſon of its conjunction with the body, yet not ſo much by the action of the body on the ſoul, as by Gods ordination, who ſaid to Adam, in the day that thou ſinneſt, &c. So that when a man becomes a man, he becomes one with the firſt Adam, and by his Union comes under his Covenant, and then the tranſgreſſion of Adam, and the curſe of his Covenant, takes place upon him: And therefore the Apoſtle ſays, Rom. 5, In him all ſinned, and by one judgment came upon all to condemnation. By one offence this Covenant was ſo broken, that it could never be made up again, but all men muſt periſh under it; therefore they all ſtood under it, as they were in him, and as they were from him ſucceſſively in their generations, and did receive their nature from him, ſo they were to be one with him; and being one with him, they come under his Covenant and his Curſe. Chryſoſtom ſaith, That he falling, all men did partake of his fall. So for the ſecond Adam, it is only union with him that brings us under his Covenant. 1 John 5.11, God has given us eternal life, and this life is in his ſon; he that has the ſon has life: So that all the benefits of the Covenant are grounded upon our Union with him, who is the Prince of the Covenant, if you be Abrahams ſeed: How ſhall that be?Gal. 3. laſt. By being Chriſts; and then a man comes under Abrahams Covenant, and thereby is a Son of Abraham, and that is only by being in Chriſt. They that are born after the ſpirit, are Children of the freewoman,Gal. 4.31. 2 Cor. 1.20. that is, they that believe and it is in him that all the promiſes are made unto us, in him all the promiſes of God are, Yea, and Amen; they have their truth and their certainty and ſtability in him, and we are made the righteouſneſs of God in him, and we bear fruits in him; for every promiſe does carry back the Soul unto his Union with Chriſt, in the right whereof we do claim the promiſes which are made unto Chriſt in our behalf; and unto us only, ſo far as we are members of Chriſt, as we are in him: And from hence, the point that I ſhall gather, wherein this tranſlation lies, is this:
Doct. In a mans Ʋnion with the ſecond Adam, his tranſlation out of the firſt Covenant does conſiſt; it is by a mans Ʋnion that his Covenant is changed.
§. 2. In the opening of it, there are three things to be cleared, (1) To explain the nature of this Ʋnion. (2) How it comes to paſs that this Ʋnion ſhould be a mans Tranſlation. (3) To ſhew how a man being united unto Chriſt the prince of the Covenant differs from what he was before his being tranſlated, and in what particulars this difference lies.
§. 1. For the nature of this Union, it is an Union with him as he is ſet forth by God publick perſon, as a repreſentative head, as a ſecond Adam: Now as we were one with the firſt Adam, and therefore ſaid to be in him, and to ſin in him; ſo we muſt be one with the ſecond Adam, and ſo are ſaid to be in him alſo. Now in the firſt Adam we are naturally, as we partake of his Spirit, every man by nature receiving the ſpirit of Adam, as well as the Image of Adam, and voluntarily every man by nature conſenting to his Covenant, and deſiring ſtill to be under it, Gal. 4. And as Jeſus Chriſt is become one with us, ſo muſt we alſo become one with him: Now he is become one with us, naturally taking our fleſh, and voluntarily, as entring into our Covenant; ſo we muſt become one with Chriſt, naturally, by receiving his ſpirit; and voluntarily, by conſenting unto his Covenant: And theſe two are the branches of our Union, without which it cannot be compleat; and therefore our Union in Scripture, is ſet forth by ſimilitudes that expreſs both parts, naturally between the head and the body, we are the members of Chriſt, and he the head; between the branch and the root, he the root, and we the branches; between the meat, and the body that is nouriſhed by it, when turned into juice and blood, &c. And alſo voluntarily, between the Husband and the Wife, they two making up one fleſh, Epheſ. 5.3, by mutual conſent.
1. There is a natural Ʋnion between Chriſt and the Soul: As Chriſt taking our fleſh, becomes one with us, ſo alſo we partaking of his Spirit, become one with him. As there are ſome that God has given unto Chriſt from eternity in his purpoſe and decree, ſo he has appointed a time when they ſhall be actually united, who though in the Purpoſe of God, and Tranſaction between the Father and his Son are given unto Chriſt, yet do for the preſent live without Chriſt in the World; but though Chriſt in the Purpoſe of God was a Lamb ſlain from the beginning of the world, yet in the fullneſs of time only he took our fleſh; ſo though we were in the counſel of God given unto Chriſt before the world was, yet there is a fullneſs of time appointed by the Father, when he ſhall beſtow upon us his ſpirit, ſo that the firſt part of our Union is, that we receive the Spirit of Chriſt; (for this Union begins on Chriſts part) as he did unite himſelf unto us by taking our fleſh, ſo he does unite us unto himſelf by imparting of his ſpirit, Phil. 3.12, That I may apprehend, as I am apprehended. Chryſ. foreign, &c. He took hold of our nature flying from him. So Oecumen. We were no more able to lay hold upon Chriſt, than to lay hold on the Sun in the Firmament. This …ending of his ſpirit makes us become one body with him, as the head and the feet make up …ne body, becauſe they are acted by the ſame ſoul: Becauſe you are Sons,Gal. 4.6. Rom. 8.9. 1 Cor. 6.17. he has ſent forth …e ſpirit of his ſon into your hearts. If any man have not the ſpirit of Chriſt, he is none of his …e ſpiritual body, ſo Pareus; or myſtical; or in reſpect of the Copula, as Beza; as he that … joyned to a Harlot is one fleſh with her, his bond is carnal, ſo he that is joyned to the …ord is one ſpirit; and ſo a man becomes the Temple of the Holy Ghoſt, and the Spirit of Chriſt dwells in a man, and takes up his habitation there for ever, never to forſake that man …fterward. There is the inhabitation and the operation of the ſpirit,Jo. 15.26. 2 Tim. 1.14. the Holy Ghoſt dwells …here and works there for ever; and ſo Chriſt and he having one ſpirit, they are become one body.
Hence we ſee (1) this Union is real, and not imaginary; though Chriſt be in Heaven, and we upon th… Earth, yet the bond is real, the ſame ſpirit in both, as many members of one body acted by the ſame Soul; and ſo though many members be ſcattered all the World over, yet they make up one body; for it is a ſpiritual body, and a myſterious Union, for …he ſame ſpirit unites the members to the head, and one to another; for they all partake of …he ſame ſpirit.
(2.) It is a natural, and not meerly a voluntary Union; and therefore there are many ſimi…itudes: ſome expreſs it by a voluntary, and ſome by a natural Union; as the members, …hough they be naturally one, and acted by the ſame ſpirit, yet they are of different forms; …o it is here, Chriſt and the Soul are not only one by conſent, but they are naturally one, &c.
(3.) The Union is not with the Gifts and Graces, and Benefits of Chriſt, though indeed the Communion we have is with theſe, but the Union is with his perſon: for Iſa. 9.6, To us a ſon is given: John 1.14, The word was made fleſh and dwelt among us. And Pſal. 45.10, 11, Hearken, O daughter, and conſider and incline thine ear, forget alſo thine own people and thy fathers houſe, ſo ſhall the King greatly deſire thy beauty, for he is thy Lord, and worſhip thou him: And of Chriſt as man, Epheſ. 5.30, For we are members of his body, and of his fleſh, and of his bones. And 1 Cor. 6.15, Know you not that your bodies are members of Chriſt? There is alſo a voluntary Union between Chriſt and the Soul, and ſo Cyprian does expreſs it, Nec miſcet perſonas, nec unit ſubſtantias; ſed affectus conſociat, & confaederat voluntates, and that is, Epheſ. 3.17, That Chriſt may dwell in our hearts by faith.
2 Cor. 3.18.Chriſt then having thus propounded himſelf unto a man in the Goſpel, and a man beholding as in a glaſs the Glory of the Lord, ſeeing the excellency of his Perſon, and the all-ſufficiency of his Goodneſs, with a ſecret hint, that all this may become ours, if we accept it, the ſpirit being in the heart of a man, as the ſpirit of Faith, does by an Almighty power overcome the Soul to conſent and accept of Chriſt, according to the terms and offers of the Goſpel; ſo that Chriſt dwells in a man by his ſpirit, and this ſpirit being a ſpirit of faith, does work a free conſent, that Chriſt ſhould be to him as his Head and Husband for ever, and this conſent of the Soul unto Chriſt does compleat this Union.
So that if the Queſtion be, Is a man in Chriſt before he does believe? The anſwer is, His Union with Chriſt is before he doth believe; and the Soul is as meerly paſſive in union as in converſion: Chriſt muſt unite himſelf unto us, before we can unite our ſelves unto him; but the conſummation of this Union, is when we conſent unto Chriſt to take him for our own, (as the Wife does her Husband in marriage, &c.) This receiving Act we have ſet forth, John 1.12, and Iſa. 1.19. 2 Cor. 11.2.
(1.) It is the Perſon of Chriſt that is the primary object of Faith, and not his Benefits. The firſt promiſe to our firſt Parents was of his Perſon,Gen. 3.15. and not of his Benefits, Gal. 3.16, To Abraham and his ſeed were the promiſes made, &c. All the Gifts of Chriſt are given as a dowry to the Soul that is married to Chriſt.1 Joh. 5.12. He that hath the ſon hath life, and he that hath not the ſon hath not life.
(2.) There can be no Grace that can be the bond of Union with Chriſt, but Faith. God offers his Son, and that Grace that accepts of the offer, that makes the Union, is Faith: And no grace doth accept of the offer, but that which caries with it the conſent of the whole Soul, ex nolentibus volentes facit, it makes men that are unwilling, willing. If a Woman love a Man never ſo dearly,Rev. 22. yet if ſhe care not to make him her Husband, they become not one fleſh: Love is indeed, affectus unionis, an affection of union, and there is a moral union, or a union of friendſhip, but a myſtical union there is not, yea, cannot be by Love.
(3.) All other graces are acted by Faith, they are the handmaids thereof. Faith works by love,Gal. 6.5. 2 Cor. 3.18. and therefore this is the grace that has to do with Chriſt immediately; Faith is the eyes of the Soul, that looks upon Chriſt in his Glory, and 'tis the mouth of the Soul that feeds upon Chriſt; there the nouriſhment is prepared for the body, and there is a diſtributive Power in Faith, that gives every grace its portion. For this grace of Faith is the ſteward of the new man; and according to a mans faith, ſo it is with every grace; and herein lyes the excellency of Faith above all graces,Gal. 2.20. Joh. 6.7. not as it is a quality, but as an inſtrument, as appointed by Chriſt to be that grace of Union between Chriſt and us. And hence it is, that being the inſtrument of Union, it is that by which the grace of the Covenant is conveighed to us; as the action or motion of the mouth in ſpeaking and eating, is not one better than another of it ſelf: but as the one is the means of conveying nouriſhment unto the whole body, ſo the motion of the hand in working, is as excellent as that of receiving; but it is not ſo in reſpect of the inſtrumental nature of it, but only as it receives what is for the good and ſupport of the man: So here, other graces in themſelves are as excellent as Faith, but as God hath honoured Faith to have the immediate intercourſe with Chriſt, ſo as it is an inſtrument, it is more excellent than all other graces; as that which goes immediately to Chriſt, draws virtue from him, and ſupplies all other graces in the new man.
SECT. II. Why God hath appointed Ʋnion to be the way of our Tranſlation.
Q. 2. WHY hath God appointed our Tranſlation or change of Covenant to be in a way of Ʋnion? The grounds are theſe.
Reaſ. 1 §. 1. Becauſe God will have Chriſt to be the ſecond Adam, a publick perſon, as the firſt Adam was; for God intending that the generations of men ſhould exiſt ſucceſſively, and yet proceed all from one root, and not be created all at once, as the Angels were, he made a Covenant with this firſt man, that was to be the common root, out of which all the reſt ſhould grow, for all his poſterity that were to proceed from him. (1) How elſe could the corruption and depravation of the nature that he ſhould convey to them become their ſin? It's true, the Socinians and ſome of the Arminians deny the firſt ſins being by Adam upon all his poſterity naturally, and unavoidably propagated, ſaying, that it is not to be eſteemed their ſin at all, but only to Adam a puniſhment of ſin, and unto them the condition of their preſent nature; and ſo they ſay, peccatum Adami ſine reatu in prolem tranſiit propter conditionem naturae ejuſdem quam ex Adamo peccatores trahunt, that the ſin of Adam doth without any guilt paſs unto his poſterity, by reaſon of the condition of the ſame nature, which ſinners derive from Adam. But that it is the condition of nature, the puniſhment of ſin, and alſo a ſin in it ſelf, all our Divines do affirm and approve: For (1) where there is a Tranſgreſſion of the Law, there is ſin; but even in the corruption of nature there is an oppoſition to God and his Law in all things, therefore there is ſin; for the Law requires a holy nature, as well as a holy Life, that we ſhould Love the Lord our God with all our heart, not only with all the ſtrength we have, but with all the ſtrength that God did give man in his creation. (2) That which conforms a man to the Devil in contrariety to God,Joh. 3.8. that is ſin: he that committeth ſin, is of the Devil. Now this can become our ſin no otherwiſe than as Adam was a publick perſon, and ſtood by a Covenant for himſelf and his poſterity, and was by that Covenant to convey the ſame nature, and having tranſgreſſed his will, being wicked, it is a guilty, curſed, and forſaken nature, that is conveyed unto all mankind from him, they all ſinning in him; elſe corruption of nature might be their puniſhment, but their ſin it could never be.
(2.) All Adams poſterity comes under the Curſe, even they that never ſinned themſelves …ctually, and knowingly, as Adam did, after the ſimilitude of Adams tranſgreſſion, even Children of a ſpan-long: Now the Curſe is a Curſe of the Covenant, Death is a part of Ju…tice, and that muſt ſuppoſe ſin upon the perſon upon whom it is inflicted, and no man can …ome under the curſe of the Covenant, who is not himſelf under the Covenant. Now …ad Adam ſtood, Life ſhould have been conveyed unto them, and holineſs; but he falling, …in and death takes hold of them; and the Scripture doth ſpeak not only of death entring …pon all, but ſin upon all, and guilt, Rom. 5.12, 17, By one man ſin entred into the world, …nd death by ſin; poena mediante reatu.
Thus if God will deal with a man in a Covenant-way, it was neceſſary if they grow out …f one common root, that a Covenant be made with the firſt man, for all his poſterity, and … by Union they become guilty of this ſin, and come under the curſe of the Covenant: Now the Lord will have the grace and righteouſneſs of the ſecond Covenant conveyed the …ame way, by a ſecond Adam a publick perſon,Iſa. 9.6. that ſhould ſtand in the ſtead of all his po…terity, and become an everlaſting Father; and he will have Adam in all this, to become …he type of him that was to come. Rom. 5.14, That as by one man ſin entered into the world, …nd death by ſin; ſo by one man righteouſneſs and life might enter, by one Chriſt Jeſus.
Reaſ. 2 §. 2. Herein our happineſs lyes under the ſecond Covenant, that it is not made with us im…ediately, but made with him who is the common head the ſecond Adam; and with us in …e ſecond place, as we are one with him, and no otherwiſe. (1) Herein conſiſts the chief …nour and glory of this Covenant beyond the firſt, becauſe it is made with a more glori… head; and therefore, though the firſt Covenant had much glory in it, yet the ſecond …h far exceed in glory; for the firſt man was but of the earth earthly, and the ſecond … was the Lord from Heaven heavenly.
(2.) And hence it is that the Covenant is ſure, and everlaſting, and an unchangeable Covenant, becauſe made with an unchangeable head, and grounded upon an everlaſting righteouſneſs: and therefore, Rom. 4, it is of Faith that it might be ſure,2 Sam. 23. becauſe that makes us one with him with whom the Covenant is eſtabliſhed, and in whom all the promi…es of it are, yea, and Amen. So that it being made with him, and he being the ſurety of it, …nd we one with him, it can never fail.
(3.) Hence it is alſo an Ordered Covenant, Heb. 9.12. Lu. 9.24.and therein David takes a great deal of com…ort, that the mercies of it were the ſure mercies of David: How? Becauſe his Covenant was ordered in all things, and ſure. That as the firſt Adam in the Covenant of works entred …nto a Covenant in an order not only for himſelf, but for all his poſterity alſo; but ſo, as he himſelf was primus faederatus, and all mankind in him: So is Jeſus Chriſt alſo, and the Covenant made firſt with him, and then with all his poſterity in him; ſo that it is in the mercies of the Covenant, as it is ſaid of the reſurrection of the dead, all ſhall riſe, but every man in his own order; firſt Chriſt, then they that are Chriſts at his coming, &c. So it is here, all the people of God are in Covenant with him, and they are all his Covenant people; for all that are in Chriſt, are Abrahams ſeed; but yet every man in his own order; firſt Chriſt, and then they that are in Chriſt, by reaſon of their Union; and no ſmall part of our happineſs and comfort comes in this way, from the order of the Covenant, as will appear afterward, if ever we come to handle this property of the Covenant of Grace.
Reaſ. 3 §. 3. Suppoſing man to be a ſinner, God cannot enter into Covenant with him immediately any more, unleſs we do ſuppoſe that the Lord ſhould forfeit the truth of his threatning, and ſo deny himſelf; for he ſaid, Gen. 2.17, The day thou eateſt thereof, thou ſhalt dye. Now while this ſtands in force againſt a man, God cannot deal with him in any way, but to deſtroy him; therefore if he will bring in a ſecond Covenant, that muſt be a Covenant of mercy and reconciliation, and in that there muſt be ſatisfaction to God, as well as ſanctification of man; the ſin muſt be ſent to Hell, as well as the ſinner to Heaven: Now this ſatisfaction, man of himſelf can never give; it coſt more to redeem his Soul, than if he had offered thouſands of Rams, and ten thouſands of Rivers of Oyl, or his firſt-born for his tranſgreſſion, and the fruit of his Body for the ſin of his Soul, as Mich. 6.6, 7. But we cannot be redeemed by corruptible things; and therefore if God will have ſatisfaction anſwerable unto the wrong the creature has done him, it cannot be had from any creature; wherefore he finds out one that is able to bear it, one that is mighty, the man of his righthand, that he ſhould be made ſin and become a curſe: And how doth the ſatisfaction that Chriſt gives to the Lord become ours? It can be no other way but by Union, and this union muſt be (1) Natural, he muſt take upon him our nature; for our debt was a debt of body and ſoul, to be offered as a ſacrifice unto the wrath of God: And therefore it is ſaid, Heb. 2.1, He that ſanctifies, and they that are ſanctified are both of one. He muſt take our nature, and in that nature ſuffer, as being one with us; for without ſhedding of blood there is no remiſſion. (2) Voluntary and by conſent, he becoming our ſurety, and ſo under our Covenant, putting his name into our bond, Gal. 4.4, and voluntary on our part, accepting of him as our ſurety, and conſenting to his Covenant, and the terms of the agreement; and the conſent of the Judge to whom the debt was due, and againſt whom the offence was committed. Sin muſt be condemned by the ordination of the Judge, and the Surety muſt accept and ſubmit to what was required of him in order to a ſatisfaction; and the conſent and approbation of the delinquent alſo; and by this is the Union made up, and all that Chriſt hath done becomes ours. And thus as man is a ſinner, God cannot enter into Covenant with him immediately; but it muſt be a Covenant in the hand of a Mediator, which can be no otherwiſe, but as we are one with him, and conſent to the terms of the ſame Covenant: and theſe are the grounds, why the way of Tranſlation muſt be a way of Union.
SECT. III. What the difference in a mans ſtate before and after his Tranſlation is?
Q. 3. WHat is the difference in a mans ſtate, before and after his tranſlation? How is a a mans condition changed from what it was before?
1. His ſtate is changed in Gods account, and the Lord looks upon him no more as the Son of Adam, and as growing upon the old root; though God has in his eternal Purpoſe choſen his elect in Chriſt, and given them to him before the world began, yet they are not actually in him, (according to the rules of the word) till they be converted, and ingrafted into him; and therefore they, as well as others, are dead in treſpaſſes and ſins, and are without God and without Chriſt in the World:Rom. 4.16. Gal. 4. But being once converted, Abraham is their Father, and Sarah is their Mother, and they are Children of the bondwoman no more.
2. Being in Chriſt, and their Covenant changed, they are under the Law and the rigour of it no more: For that requires perfect holineſs to juſtification, and life in a mans own perſon.Rom. 10.5. Rom. 5.16, 17. The righteouſneſs that is of the Law ſaith, This do, and thou ſhalt live: And therefore it's ſaid, By the offence of one man, death reigned, and not only ſo, but it's alſo, foreign, by one offence: But now faith is imputed unto a man for righteouſneſs, not of him that works, but of him that believes in him that juſtifies the ungodly.
3. Before he was under the Curſe of the Law, and the condemnation of it: For the Law ſays, Curſed is every one that continueth not in all things written in the book. But now, Rom. 8.1, There is no condemnation to them that are in Chriſt, there is a Superſedeas for the Curſe, Gal. 3.13, He has delivered us from the curſe of the law, being made a curſe for us.
4. Before he had right to no promiſe, to no bleſſing by promiſe; but now he is become an heir of Promiſe, Gal. 4.28, We, as Iſaac, are children of the promiſe, &c. There is a double right unto bleſſings, there is a right of providence, and of promiſe, a jus politicum, & a jus evangelicum, a publick and evangelick right. An unregenerate man may have a right of Providence to Bleſſings, but it is only a man in Chriſt that has a right of Promiſe; and though he poſſeſſeth nothing, yet he has a jus haereditarum, an hereditary right, hereditary to all things: All things are yours, and you are Chriſts, and Chriſt is Gods, 1 Cor. 3.22.
5. A mans covenant being changed, God is reconciled; for the Covenant is a Covenant of reconciliation; ſo that the Lord does look on him as an enemy no more. A man ſtands in no relation unto God before his Covenant is changed, but as he is Gods creature; but when there is a tranſlation out of the firſt Covenant into the ſecond, a man is ſaid to be in God, and to dwell in God, and God in him. God is now Chriſts Father, and our Father, his God and our God; whereas before they were enemies to God,1 Theſ. 1 1. Joh. 4.16. 2 Cor. 6.16. and God to them.
6. A mans Covenant being changed, his ſufferings and ſervices are accepted as being Chriſts, for Joh. 15.5. it is fruit in him, and born by vertue of Union with him, that only is accepted of God. Gal. 2.20, ſays Paul, Nevertheleſs not I, but Chriſt liveth in me. Hoſ. 14.8.Our ſins indeed are our own, but all our duties are his, becauſe they are done by vertue of Union with him, and all that is done by us is tendred unto God as his, Rev. 8.3. And as his paſſive obedience after a ſort is ſaid not to be full, till all the obedience of the Saints is filled up, Col. 1.24. ſo it may be ſaid of his active obedience alſo; and all our ſufferings are Chriſts, Gal. 6.7. Heb. 13.13.
7. All things work together for good unto him whoſe Covenant is changed, Rom. 8.28. Whereas to a man under the firſt Covenant, God does watch over him for evil, and every thing proves but an execution of the curſe of his Covenant; his bleſſings become curſes, according to the threatning, I will curſe your bleſſings; his Table is made a ſnare, and the Ordinances of God are curſed to him, and he is curſed in every thing that he puts his hand …nto: but to a man in Chriſt not only all the bleſſings, but even what is in it ſelf a curſe is …leſſed to him, death is yours as well as life.
8. Sin has no condemning power in a man in Chriſt: though it's true, ſin remains in him,1 Cor. 3. …hich is in its own nature damnable, that is, it does deſerve damnation; yet it can never infer …mnation, it can never bring it upon a man,1 Joh. 5.12. becauſe he that is in Chriſt is paſſed from death … life.
9. A man is brought into a ſtate of communion with God, (for all communion is groun…ed on union.) There can be no communion with God, till a man receives the Spirit of God; for regenerate and unregenerate men are of another Generation, and there is no more a principle of fellowſhip with God in a man before converſion, than there is in a beaſt to have …llowſhip with a man: natural parts and natural conſcience cannot do it, if we believe we …ve fellowſhip with the father, and not elſe.1 Joh. 1.3.
10. A man then becomes one with all the Saints, and of the ſame body with them, Epheſ. ….10. There is a gathering together under one head, and being a member of the Church of …he firſt-born, whoſe names are written in Heaven; for from the head all the members are …tly formed and bound up in the bundle of the living.
SECT. IV. The APPLICATION.
Ʋſe 1 1. IF the way of Tranſlation be by Union, then labour for Union with Chriſt, and be not ſatisfied with any thing elſe. Truly the ſtate of Grace does not lie in the change of a mans opinion, or the change of his actions ſimply, but in the change of a mans Covenant, and his Image, and the foundation of both are laid in a mans union; this was the Apoſtles great aim to be found in him. Phil. 3.7, 8.For as the branch cannot bear fruit of it ſelf except it abide in the vine, neither can you except you abide in me, for without me (or ſeparated from me) …ou can do nothing. And without this all a mans Religion is worth nothing before God.Joh. 15.4, 5. Here I will ſhew what is the ordinary and uſual way of Ʋnion, and what a man muſt or …an do towards his own Ʋnion? I will not now enter upon the grand controverſie about …ur preparatory works unto Faith and Union, which is inſiſted upon from that Scripture, Making ready a people prepared for the Lord. This Union is wrought by the Spirit of the …ord Jeſus, by cutting off the ſoul from his old root; for there is at leaſt in order of nature a cutting off before a grafting in, Rom. 11.24,1 Pet. 2.5. We as living ſtones are built upon him a ſpiritual houſe, a holy temple. Therefore Iſa. 28.16, Thus ſaith the Lord God, Behold I lay in Zion for a foundation, a ſtone, a tried ſtone, &c. A foundation, that is, a ſure …nd a firm foundation; for the repetition does ſignifie excellency, and certainty, Iſa. 26.3, He ſhall keep him in perfect peace whoſe mind is ſtayed on thee. Matt. 7.24.Now there are but two foundations, the Rock and the Sand; a man muſt be removed and taken off the one before he can be built upon the other.Rom. 13.14. Union with Chriſt is compared to putting him on as a garment; a man muſt put off his old garment before he can put on the new, and the wedding-garment, which every man by nature is without. It is a Matrimonial Ʋnion, and a man muſt be dead to his former husband, that he may be married to another; ſays the Apoſtle, I through the law am dead to the law, Rom. 7.4. Gal. 2.19. Rom. 7.9.that I may be married to another. Again, I through the law am dead to the law that I may live unto God. Paul in his ſtate of unregeneracy was alive to the Law, that is, in the performance of it he thought he could keep the whole Law, and expected by it that righteouſneſs that ſhould ſave him; but now the Commandment came in a lively and effectual manner, by the mighty working of the Spirit upon his ſoul, convincing him of his guilt and his inability; that for the curſe of the Law he lay under it, and the condemning power thereof by reaſon of his guilt, and that he was able to perform no duty that the Law required, through the inability that was in him, and ſo he became dead unto it; that is, he expected life thereby no more, and truſted upon his own ſtrength no more; for he knew he was able to do nothing; and he that knows he is able to perform no duty of the Law, and can expect no reward of the Law, he is dead unto it.
Joh. 16.8.And this is done (1) by a work of Conviction, convincing the world of ſin; that is, that a man is in a ſtate of ſin under the guilt and power of it: under the guilt of it, that he is in his own perſon lyable to the wrath of God for it, and that all the curſes of the Law are his portion, and that by nature Hell is his proper place; and he is ſo under the power of it that he can perform no duty, nor reſiſt any temptation, cannot ſubject himſelf unto the Righteouſneſs of God, nor to the Law of God: he is in a ſtate of impotency and of enmity; and if the Lord do offer him Grace, and come to convert him, he cannot but reſiſt; and there is ſome ſpecial and darling luſt, in the cords of which he is held, that will prove his deſtruction.
(2) And by a work of Humiliation: the pleaſure of all a mans former ſins are dampt and taken away, and the man is dead to them all, and he cannot taſte them as in times paſt; and making a man to look upon himſelf as a miſerable and undone man, to loath himſelf, to lye under the fear and expectation of wrath, that the Law has threatned,Acts 2.37. Rom. 7.9. and his guilty condition has deſerved; which is the proper work of the ſpirit of bondage, to be pricked in his heart; for a man to die, to look upon himſelf as a dead man, and to be dead in his own apprehenſion, full of confeſſion of his own ſin, and condemnation of himſelf as the Prodigal ſon, Father, I am unworthy to be called thy Son.
3. There is a mighty and a glorious work of revelation, diſcovering to a ſoul the good will of God the Father, and of Chriſt, which is called the ſpirit of revelation in the knowledge of him, Epheſ. 1.18. revealing his ſon in a man, Gal. 1. And convincing a man of righteouſneſs in Chriſt,Joh. 6. for the ſalvation of ſinners, that there is a holineſs in the Perſon of Chriſt, and a ſufficiency in his Righteouſneſs for the ſalvation of ſinners. This is called ſeeing the Son, Joh. 6.40. which is not barely a notional knowledge which a man had before of Chriſt, but a knowledge and apprehenſion of Chriſt and his Glory let into the ſoul; ſuch a knowledge as a man never had before, ſeeing Chriſt to be a proportionable good to the Saints, one that is able to ſave to the uttermoſt, and one that he may have an intereſt in, and he may become his for ever, Joh. 12.44. Which when the Prophet ſaw he wondered all men did not believe in him, his Glory did ſo raviſh him: and if a man that ſlighted Chriſt before once diſcern this, preſently he has an high eſteem of this excellent perſon; To them that believe he is precious, 1 Pet. 2.7. And they look upon him with another eye than ever they did in time paſt: and this was the plot that God the Father delighted in before the World was, and that Chriſt was but the Father's ſervant in all this that he did; and that God was in Chriſt reconciling the world to himſelf; and that God was not averſe to the work as an angry Judge, but that Chriſt would bring ſouls to God; and the Father did love to have it ſo, and that all was the fruit of his own everlaſting love to ſinners before the world was; 1 Joh. 3.16, That God ſo loved the world that he gave his only begotten Son. And then all the offers of Chriſt, the calls and the invitations of God, and his compaſſionate intreaties that are in his Word, all theſe begin to take place upon the ſoul: Ho every one that thirſteth come to the waters, come and buy whoſoever will, let him come and take of the waters of life freely. That the price is already paid, and that the blood of Chriſt was ſhed to cleanſe ſinners: the Angels need it not, the Devils can have no benefit by it, it was given only for poor lapſed man; and therefore it is a faithful ſaying, and worthy of all acceptation, that Jeſus Chriſt came into the world to ſave ſinners. This is the drawing and the teaching of the Father,Joh. 6.44. not but that it is done by the Spirit alſo; but it is ſaid to be the work of the Father, becauſe the offer of Chriſt being Gods gift, is preſented unto the ſoul in the Fathers name, with a command from him to accept of him, and to believe in him. For this is his Commandment, that we believe in him whom he hath ſent, becauſe him has God the Father ſealed. And this took Luther ſo much, when he underſtood the righteouſneſs of God, that God intending to juſtifie the ungodly, had provided for him a righteouſneſs, which is therefore called, the righteouſneſs of God: and his ſoul was ſo taken with this diſcovery of the Love of God,Rom. 1.17. and the Grace of Chriſt, that he ſaith, I felt my ſelf preſently new-born, and ſeemed to my ſelf to have entred into Paradiſe.
3. Hence there is wrought in the ſoul an excluſive reſolution to ta… … other way to Life and Salvation but this alone, becauſe there is ſalvation in no other, neither is there any other name given under Heaven; and therefore he confines all his thoughts and hopes, and expectation unto Chriſt alone, and his eye is only upon him: he counts all things elſe as droſs, he undervalues all duties and performances, all hopes and poſſibilities in nature, as things not worthy to be named the ſame day with the righteouſneſs of Chriſt; and therefore he is deſirous to glorifie God in this way of his Son, and to ſubmit to the righteouſneſs of God, Rom. 10.3. If he had the righteouſneſs of Angels offered to him to be his, he would undervalue all; for he ſaith, as it is not proportionable to his neceſſity, ſo it is infinitely ſhort of that righteouſneſs that was diſcovered unto him, 2 Cor. 3.18, He doth behold as in a glaſs the glory of the Lord: and therefore he takes up ſuch a reſolution as the Lepers did, (by which our Divines commonly ex… …) If we ſtay here we periſh, if we go into the city the famine is there, therefore … the Syrians, if they ſave us we ſhall live, 2 King. 7.3, 4,and if they kill us we …an but … And … thoſe ſervants of Benhadad (which is another inſtance) uſed, come with ropes about their necks, cannot tell whether they ſhall be ſaved or hanged; but yet they will go, becauſe they had heard, that the Kings of Iſrael were merciful Kings. And as the Prodigal ſon in the Goſpel, I will go to my Father, for if I continue here, …ere is nothing but death to be expected. So ſays the Soul, if I continue in ſin there is …othing but Hell to be expected; and if I fly to the merits of duties, there is no com…ort and peace to be had, they all ſay ſalvation is not in me; therefore to him will I …ook, for with him is mercy, and in him is plenteous redemption. And this confine…ent of thoughts is not eaſie, for in danger the heart of man is in a hurry,Pſal. 38.10. and runs …o and fro as a Merchant, it is toſſed to and fro as a Meteor, and a man turns every ſtone, and knocks at the door of every creature, and is willing to ſeek help any way. …s we ſee in Temporal deliverances, what a hard matter it is to be confined to God …one, the heart of man will be plodding ways for its own deliverance, and cannot ſtand …till to ſee the Salvation of God. And as the heart of man ſeeks out many inventions …n a way of committing ſin, ſo alſo in getting off the guilt, and the burden of ſin; …ut after once this diſcovery is made to the ſoul, it ſhuts the eyes upon all things elſe, …nd now he is willing to part with all his own righteouſneſs and duties, and poſſibilities, all his former rotten hopes, and whatever before was gain to him, and which he …hought ſhould have brought him in glory at the laſt, and to truſt perfectly in the …race revealed in Chriſt Jeſus, whom he chuſeth to rule and guide him for ever.
4. There is put into the ſoul an inſtinct after union with Chriſt, and it doth breath …d gaſp after him from day to day: the deſires of his ſoul, and the ſoundings of his …wels, all of them run out this way, that he might know him, and be found in him; …ving found the pearl of great price,Phil. 3. Cant. 5. he can have no peace in himſelf till he has bought … and now his heart being thus touched with a Magnetick touch, there is mirrh dropt … at the hole of the door, an impreſſion is left upon his ſoul that it muſt go after him, … Eliſha had upon him when Elijah caſt his mantle upon him, What have I done to thee? …ow he follows him from Ordinance to Ordinance, now he crys for Wiſdom, now he …igs for it, now in all his duties he drives no more that low trade of ſatisfying a natural conſcience, and thoſe poor and low aims of fleſh; but it is the merchandize of Wiſdom, trading for Chriſt in his Ordinances alone:Prov. 3.15. now if God offer him a bribe of all the creatures, (and indeed with this many a falſe heart goes away ſatisfied, if he may have but a quiet conſcience, if he may have plenty, peace and eaſe to his fleſh) yet ſtill this ſoul who has an inſtinct after Union, ſays, what is all this to me, if I go Chriſtleſs? &c. His ſoul makes after him as the ſtone to the center, as that alone which is the fountain of his happineſs, and the end of his hopes.
5. The Soul accepts of Chriſt upon his own terms, and receives him; its whole bent,Joh. 1.12. and all the faculties of it open to embrace him; and he ſaith, Lift up your heads, O ye gates, that the King of Glory may come in. Whereas before, his will was deſperately ſhut againſt him, and Chriſt would have gathered him, but he would not: now his will is brought off, and the man is made willing.Rev. 22.17. For the Covenant between Chriſt and the Soul is a Matrimonial Covenant, and Marriage lyes mainly in conſent: and now the Soul ſays, He ſhall be my Lord and my God for ever. And this conſent to him is to take him with all his Offices as a King as well as a Prieſt, and to take him with all his Graces, with his Love and Meekneſs, with his Patience, Humility, Self-denial; for the whole train of theſe Graces come into the Soul with Chriſt, as his attendants, with all the relations of God, and of his people; the meaneſt Saint he will own as a brother, or as a friend he will take Chriſt with all his inconveniencies, with his Croſs as well a… with his Crown, and can truly ſay, I am as willing if the Lord ſhall call, to bear the one, as the other; as willing to die for him as live with him; to ſuffer with him, as to be glorified with him; Chriſt though with reproach, with poverty, and with diſgrace, Chriſt and a priſon, Chriſt and a faggot is welcome: he is willing to follow him without the gate bearing his reproach; and that he might fill up that which is behind of the ſufferings of Chriſt: And he can ſay when they come, as good Ignatius did, foreign, now I begin to be a Diſciple, &c.
Pſal. 1….6. He gives up himſelf unto him, and leaves himſelf with him: The poor leaves himſelf with thee. He gives up himſelf unto Chriſt, and gives the Lord as truly an intereſt in himſelf, and all that is his, as he does deſire to have an intereſt in Chriſt, and all that is his;Cant. 6.3. he can ſay as truly, I am my beloveds, as my beloved is mine. It is with a ſoul as it is with a wife, ſhe gives her ſelf to her husband, he muſt be the covering of her eyes, he muſt have all her love, ſhe muſt not lift up her eye amorouſly upon any other … …ll her hope of protection and proviſion muſt be from him alone; or, as it is ſaid … …ph…r, He left all that he had in Joſephs hand, and he knew nothing that he had; tha… … he took care and thought for nothing, but left all unto Joſeph: or, to uſe the expreſſion of …araoh to Joſeph, of the great truſt that he would put in him, and the great honour he would put upon him, Without thy ſelf, ſays he, no man ſhall lift up a hand or foot in all the land of Egypt. So can the ſoul put it ſelf wholly over into Chriſts hand. This is giving up a mans ſelf to the Lord, and truſting him, and reſigning up all to him; there is nothing dear to him, he loves not father or mother, or friend, &c. he will part with all when God calls for it, as a ſnare or as a ſacrifice; if the Lord pleaſe to have it, he thinks nothing loſt that is ſpent upon him; but if it be a box of precious Ointment never ſo coſtly:John 12. if he call for as his Wiſdom, it is his; and for his Honour,2 Tim. 1.12. and his Eſtate, it ſhall be imployed by him, or forſaken for him; for he will forſake all that he has that he may be Chriſts diſciple. I know, ſays the Apoſtle, whom I have truſted. He had committed his ſoul into his hand, and he could give up unto him all things elſe. It was a great act of truſt in the poor Widow,1 King. 17.13. that had but a little meal, yet ſhe muſt beſtow that upon the Prophet, and truſt God upon his word, to create more out of nothing. To give up all a mans happineſs, and to leave all in Gods hand, this is the mighty work of Faith. Theſe are the ordinary ſteps and degrees of Union between Chriſt and the Soul; look what you have found of this in you, or which of you find from day to day any ſuch workings of ſpirit towards him as theſe. And all that we can do towards it is only, (1) To bring our ſelves under the Ordinances, and place our ſelves there where Chriſt is uſually diſpenſed, and there is his bed, Cant. 1.16. where ſouls are begotten to the Lord. (2) In theſe Ordinances the ſoul is at firſt meerly paſſive; as it is in regeneration, ſo in union, for without Chriſts abiding in us, we can do nothing; much leſs can we unite our ſelves: the body can as well in the duſt lift up it ſelf and unite it ſelf to the ſoul, and bring the ſoul down into it, as we can concur to unite our ſelves to Chriſt; but yet when the Spirit of God does work in us, and has begun a ſpiritual life, we muſt concur, for we are built upon Chriſt; but yet we are not built as dead ſtones that are meerly paſſive in the building,1 Pet. 2. but as living ſtones that have an actual concurrence in it; we muſt be ſtill nouriſhing and following thoſe motions of the Spirit, cheriſhing, not quenching them.
Ʋſe 2 §. 2. If you be one with Chriſt do all things by vertue of Union. (1) Be ſenſible of your own impotency,Joh. 15.45. Gal. 2.20. 2 Cor. 3.3. Phil. 4.13. 2 Cor. 5.10, 11. 2 Cor. 8.9. 1 Pet. 2.21. G…rbard. 2 Cor. 2.2. Epheſ. 1.6. and look only unto Chriſt for power; there is not only a deadneſs in nature, but a weakneſs even in grace to act it ſelf, without an immediate concurrence of God. God is the immediate Agent of all ſpiritual works, it's Chriſt that ſtrengthens the ſoul to do all things, and from him it draws the main arguments that carry it on in all duties, and that fill the ſails, For we muſt all appear, ſays the Apoſtle, before the judgment-ſeat of Chriſt, &c. For ye know the grace of our Lord Chriſt, that though he was rich yet for your ſakes he became poor, that ye through his poverty might be rich. For even hereunto were you called, becauſe Chriſt ſuffered for us, leaving us an example, &c. A new commandment I give unto you that you love one another as I have loved you, &c. That is, novo & ſingulari ſuo exemplo commendavit, he commended it by his own new and ſingular example. (2) Refer all to the glory of Chriſt alone; he works all our works in us; in him is our fruit found. (3) Let your expectation be in Chriſt alone for acceptance,Rev. 8.4, 5. Anſ…l. and account all your own righteouſneſs as filthy rags, Rev. 8.4, 5. all that is accepted muſt come out of the Angels hand. Terret me vita mea, My life is terrible to me, ſaith Anſelme. Though he offer but a pair of Turtles, a cup of cold water in the name of a diſciple, he finds acceptance; for it is the altar that ſanctifies the gift, and the Lord doth regard not only gemmas, the Jewels, but ſordes ſanctorum, the meaneſt ſervices of the Saints: and our leaſt ſufferings alſo are accepted of God by vertue of our Union: and every ſcoff and reproach caſt upon us is the ſuffering of Chriſt, ſo every duty that we do by vertue of our Union with him is the obedience of Chriſt, and ſhall find acceptance with God, not as from the perſon that brings it, but from the P… that offers it, and from the Altar that ſanctifies the gift.