ty, and truth. Therefore, it doth not appear how | proved, what man decrees, or what the law

God from a principle of mercy, and peace, towards mankind, could punish sin upon Christ, without the concurrence of righteousness, and truth: nor can this concurrence, or harInony, be proved; without union between Christ, and those for whom he endured the cross, and despised the shame.

1st, Because, contrary to truth: which declareth that every man shall die for his own sin. 2 Cor. xxv. 4. Deut. xxiv. 26. And again, "whosoever hath sinned against me, Him will I blot out of my book," Exod. xxxii. 33. This was the answer of God unto Moses, when he would have atoned for the sin of the people, by suffering in their stead. Nor will he destroy the righteous with the wicked, because the judge of all the earth doth right. Gen. xviii. 25. "Keep thee far from a false matter; and the innocent and the righteous slay thou not: for I will not justify the wicked." Exod. xxiii. 7. Thus the voice of truth is, that the sinner shall die for his own sin: and that the righteous shall not suffer. "Say ye to the righteous it shall be well with him, for they shall eat the fruit of their doings. Woe unto the wicked, it shall be ill with him, for the reward of his hands shall be given him." Isai. iii. 10, 11. This is the language of truth: one jot, or tittle of which, shall not fail; though heaven, and earth, should pass away: therefore, such an union, or relation, between Christ and his Church, as gives Him the right of redemption, and brings Him under that character which is obnoxious to punishment, is absolutely necessary, that his sufferings for sin, might accord with the declarations, and demands of truth.

of nations is, hath no weight at all when brought to teach the way of God with man. Besides, I know not of any human laws, which admit of suretyship in capital offences; and sin is not only a debt, for which suretyship is sometimes admitted, but a transgression, a crime, capital in the highest sense, only atoned for by the shedding of blood; by the death, yea, by the eternal death of the sinner: which justice must inflict, before it can be properly satisfied; nor can it possibly admit of a surety here: because, it can only punish Him, whom it first finds guilty; and that not by reckoning hiin to be what he is not, according to human quibbles; but according to artless, reasonable, divine equity; which can only declare such guilty, on whom the fault is found, and can only find the fault on such who have committed it: We only committed the fault, upon us only can it be found: Therefore, without such an union between Christ, and us, as exposes us, in his person, to judgment, and condemnation; the harmony of the divine perfections, doth not appear in the things which he suffered, because contrary to truth and justice.

Again, it is contrary to mercy, as mercy may not, consistent with its own nature, trespass the limits of truth and justice. But, if Jesus suffered for sin, without such an union to the sinner, as made his sufferings and blood, to be regarded as that of the offender; though there be an appearance of mercy towards us, there is great lack of it towards Him, who suffered for sin, unjustly charged upon him. Such is not the nature of infinite goodness, to shew mercy to one, through injustice to another: But, if united to the sinner, there is a consistency, yea, a divine equity, in his suffer

hath provided himself a lamb for the burnt-offering: the like appears to Christ, where God hath engaged to support him under his just sufferings, to hold his hand, and to keep him, when he gave him a purifier to the people. This is mercy, tempered with justice, and in the faithful view of this, every believer can sing of mercy and judgment.

2dly. It is contrary to justice to afflict the innocent: to punish, and destroy him, is cruel-ings; and mercy appears to man, where God ty, and injustice. Without the consideration of union, where is the justice of charging the black rebellion, and crying guilt of man upon the pure and spotless head of Jesus? but God doth nothing unworthy of himself, or contrary to the harmony of his nature. To say that the undertaking on Christ's part was voluntary, neither proves, nor implies, his right to suffer: because it is not his willingness, but the approbation of divine justice, which proves his right to taste the death of the cross. And, as the nature and property of justice, is always its own role of acting; it cannot admit of the innocent's being punished, nor of the transgressor's being acquitted: For God the righteous judge, hath pronounced a woe unto such who justify the wicked for reward, and take away the righteousness of the righteous from him, Isaiah v. 23. I am aware of an objection here, from such who would establish imputation, without relation, or union, viz. that the law admits of one man's being surety, or bondsman for another; and can justly oblige him to fulfil his engagements: to this, 1 answer. It is most absurd to make human laws a standard for God's method of dealing with mankind; except, it be first proved that those laws are fully conformable to the law of God; in justice, and equity: until this be

Again, it is contrary to wisdom; yet God hath marked out all his ways in infinite wisdom: But that system which is not founded in equity, hath no exhibition of true wisdom in it; nay rather accuses God (if imputed to him) either as lacking wisdom when concerting his plan, or else, of unwillingness to give us a specimen thereof and consequently of denying his own praise, and man's happiness; which consists in admiring, and glorifying him, in the discoveries of his infinite wisdom. For, where is the wisdom of imputing sin to Christ which he had no right to bear? and whence his right, if not from union to the sinner? But grant this, then indeed the great deep breaks open, and wisdom, infinite wisdom appears: whilst each beholder, with wonder cries, O! the depth! who hath known the mind of the Lord? or who hath been his counsellor ?

It is also contrary to love: the scriptures are

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"For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ." 1 Cor. xii. 12. "Ye are the body of Christ, and members in particular." Cor. xii. 27. "He is the head of the body, the Church." Coll. i. 18. "The head over all things to his Church, which is his body, the fulness of him that filleth all in all." Eph. i. 22, 23.

very explicit, in declaring the Father's love to the Son; but the punishment of this Son, for crimes he stood in no relation to, implies a defect in love: yea, rather a greater love to man, the offender, than to his well-beloved Son, who was the "brightness of his glory, and the express image of his person:" and is withal a manifest contradiction to the divine testimony, which asserts the pre-eminence of Jesus in all things. Withal, to love the im-"Ye are complete in him." Coll. ii. 10. pure, is inconsistent with the morality of the divine nature; therefore, where the Father giving his Son is at any time mentioned as an evidence of his love to mankind, it is a proof of his superlative love unto him, and a manifestation of his glory; the descent of his humbled life, and bloody death, being the appointed depth, from which he was to ascend above all heavens, that he might fill all things; and that he might thus inherit the boundless, infinite riches of his Father's love, it was necessary he should suffer what he did; and, that the extendings of the love of God, to man, might be subordinate unto the love he bears to the eternal Son of his bosom, his union to those for whom he suffered the death of the cross appears absolutely necessary.

"We being many are one body in Christ, and members one of another." Rom. xii. 5. " And that he might reconcile both unto God in one body by the cross.' Eph. ii. 16. "And they two shall be one flesh; this is a great mystery: but I speak concerning Christ and the Church." Eph. v. 31, 32. "For both he that sanctifieth, and they who are sanctified, are all of one." Heb. ii. 11. "And the glory which thou gavest me, I have given them; that they may be one, even as we are one, I in them, and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me." John xvii. 22, 23. "And the vessel that he made of clay was marred in the hand of the The union of Christ, and his Church, is a potter, so he made it again another vessel, as necessary consideration, for the right expli- seemed good unto the potter to make it." Jer. cation of the scriptures: without which, they xviii. 4. "She was delivered of a man would want a key, and a great part of them child. Who hath heard such a thing? Who be altogether unintelligible, and without any hath seen such things? Shall the earth just propriety in phrase. To prove which, I be made to bring forth in one day? Shall a need only note a few of the numerous pas- nation be born at once?" Isaiah lxvi. 7, 8. sages which are pregnant with this matter. "In whom also ye are circumcised, with the And here I design not the least intimation of circumcision made without hands, in putting my quoting all the scriptures which positively off the body of the sins of the flesh, by the speak of this truth; nor will I affirm, that circumcision of Christ:" Coll. ii. 12. "Buthose mentioned, are of the whole, the most ried with him in baptism." Coll. ii. 11. "I pertinent to the purpose, but having their am crucified with Christ." Gall. ii. 20. light and perfection in Jesus Christ our Lord;" Wherefore should I fear in the days of evil, and being (as I conceive,) such as treat of His union with the Church, I oft make use of them, as a confirmation of my doctrine, when discoursing on this subject: therefore, occurring the more readily to my memory, I mention them in particular, as "In thy book all my members were written." Psalm. cxxxix. 16. "We are members of his body, of his flesh, and of his bones." Eph. v. 30. "Whether one member suffer, all the mem-law by the body of Christ." Rom. vii. 4. "If bers suffer with it, or one member be honoured, all the members rejoice with it." 1 Cor. xii. 25.

when the iniquity of my heels shall compass me about?" Psalms xlix. 5. “Who his own self bare our sins in his own body on the tree, that we being dead unto sin, should live unto righteousness, by whose stripes ye were healed." 1 Peter ii. 21. "Knowing this, that our old man is crucified with him." Rom. vi. 6. "Ye are dead, and your life is hid with Christ in God." Coll. iii. 3. "Dead to the

we be dead with Christ, we believe we shall als live with him." Rom. vi. 8. "Reckon ye also yourselves to be dead indeed unto sin; but *God so loved the world that he gave his only alive unto God through Jesus Christ our Lord." begotten Son, &c. The superlative love of God to his Son, is manifest here: where the valuable- Rom. vi. 11. "Thy dead shall live, my dead ness of the gift so infinitely preferable to the re- body shall they arise." Isaiah. xxvi. 9 "Af ceiver, is, in order to enhance the grace intelligi-ter two days will he revive us, in the third bly hinted. God's giving his Son, and giving himself, is a synonymy in scripture; and confirms the above proposition; the lesser being always blessed of the greater. Only considering, that all things were made for him, and that he is the appointed heir of all things, it will appear in brightness, that the honour and glory of the beloved Son, and of the Father in him, was first and principal in view, when he was given for the life of the world; consequently, God's love to the world,

was subordinate unto that wherewith he loved his Son; and all his grace and kindness nnto the world, subservient unto his glory.

day will he raise us up, and we shall live in his sight." Hosea vi. 2. "Hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead. 1 Pet." i. 3. "Not the putting away of the filth of the flesh, but the answer of a good conscience towards God, by the resurrection of Jesus Christ." 1 Pet. iii. 21. 66 Now hath he reconciled, in

the body of his flesh through death." Coll. i. 21, 22. "God was in Christ reconciling the world unto himself." 2 Cor. v. 19. "And

was raised again for our justification." Rom. | shall confine myself to a few only, and those, iv. 25. "And hath raised us up together such as show the matter with more ease and and made us sit together in heavenly places familiarity. in Christ." Eph. ii. 6. "Even when we The apostle shows us Adam, as a figure of were dead in sins, hath quickened us together him who was to come. Rom. v. 14. I would with Christ." Eph. ii. 5. "And you being therefore consider wherein this divine grace dead in your sins, and the uncircumcision of was shadowed forth in Adam: Moses tells us your flesh, hath he quickened together with that when God created Man, male and female him, having forgiven you all trespasses." created he them; and blessed them, and callColl. ii. 13. "Who hath blessed us with ed their name Adam, in the day when they all spiritual blessings in Christ: according were created. Gen. v. ii. Thus were the as he hath chosen us in him before the foun- twain created in one: the Woman in her dation of the world, that we should be holy, Husband, where they had one name given and without blame before him." Eph. i. 3, 4. them: he called their name Adam: It was "We shall be like him; for we shall see him whilst they were in this condition, that the as he is." 1 John iii. 2. "Because as he is, Lord God breathed into their nostrils the so are we in this world." 1 John iv. 17. breath of life, and man became a living soul. "Who hath saved us, and called us with an It was whilst they were in this capacity, unholy calling, not according to our works, but distinguished in person, that the Lord God according to his own purpose and grace which commanded man, saying, "Of every tree of was given us in Christ Jesus, before the the garden thou mayest freely eat, but of world began." 2 Tim. i. 9. "He hath made the tree of knowledge of good and evil thou us accepted in the beloved." Eph. i. 6. “Is-shalt not eat of it, for in the day that thou eatrael shall be saved in the Lord, with an est thereof thou shalt surely die." Gen. ii. 16, everlasting salvation." Isaiah xlv. 17. "Sure- 17. It was whilst the twain thus existed in ly shall one say, in the Lord I have righteous-one, that the Lord God brought all the ness and strength: in the Lord shall all the beasts of the field, and fowls of the air unto seed of Israel be justified, and shall glory." Adam, to see what he would call them, that ver. 24, 25. "This is the name wherewith he might at once, give a specimen of his he shall be called, the Lord our Righteous- wisdom, in making their names explanatory ness." Jer. xxxiii. 16. "This is the name of their nature; and also by this act be inwherewith he shall be called the Lord our stated in that dominion over the creaRighteousness." chap. xxiii. 6. "To them tures, which the Lord God had given him. who are sanctified in Christ Jesus." 1 Cor. Yea, it was whilst the person of Adam was i. 2. "But of him are ye in Christ Jesus, plural, as containing the woman, in himself, who of God, is made unto us wisdom, and that the Lord God said unto them" Be fruitrighteousness, and sanctification, and redemp- ful and multiply and replenish the earth, and tion; that according as it is written, he that subdue it," &c., and when the Lord God afglorifieth, let him glory in the Lord." ver. terwards (causing a deep sleep to fall upon 30. "They shall call his name Emanuel, Adam, and taking the rib from his side, of which being interpreted, is God with us.' "which he made the woman) brought her unMatt. i. 23. Time would fail me, to men- to him, Adam said, "This is now bone of tion all the scriptures which I apprehend are my bones, and flesh of my flesh, she shall be full of this matter; and are, as I conceive, in-called woman, because she was taken out of capable of any consistent explication, that man.' ." Gen. ii. 21. Thus, her existing in a takes not in the union subsisting between Christ and his Church. If what I have already said, hath the weight, which it appears to me to have; then, without union with Christ all our hopes and expectations by him are groundless, and without the least shadow of reason: what I have said before, when proving the inconsistency and unreasonableness of his suffering for sin, without union to the sinner, is of equal force to prove this assertion, as I am persuaded, that all the ways of God with man are founded in equity.

distinct personality, did not hinder her union to the man, for when Adam saw her, he said this is now bone of my bones, and flesh of my flesh, as truly so now, as when she only existed a rib in my side. The twain were created in one, the woman in her husband: similar with this, the Church existed in Christ, "According as he hath chosen us in him before the foundation of the world." Eph. i. 4. "Having this purpose and grace, given us in him, before the world began." 2 Tim. i. 9. The man and woman, under this consideration, Though I might offer many more reasons had but one name: he called their name showing the necessity of this union, yet at Adam. So Christ and his Church, in this present I shall forbear; judging the hints al-union bears one name, both are called the ready given, sufficient to the purpose. I shall therefore hasten to consider its nature, attempting in my measure an explication thereof according to truth.

Lord our righteousness. He, Jer. xxiii, 6, and She, chap. xxxiii. 16. We the righte ousness of God in him. 2 Cor. v. 21. The Lord God covenanting with Adam as the In speaking of the nature of union, as sub-head of the earthly creation, as having the sisting between Christ and his Church, I woman in himself, drew a figure of his covemight have recourse to numerous similitudes nant with Christ, as having the Church exwhich the scriptures afford; and which the isting in him; he as the head engaging for Holy Ghost makes use of to that purpose; but! his members; as the husband for his wife,

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the Church, nor the Church without him at any time; it was equitable for her curse and condemnation to fall upon him. Withal, such was his love unto his spouse, that he voluntarily put himself in her condition, when he appeared in the likeness of sinful flesh, tempted in every point like her, that he might compassionate her ignorance and wanderings, and be touched with a feeling of her infirmi ties. Moreover, the scriptures affirm, that "by the offence of one judgment came upon all men unto condemnation." Rom. v. 8. "For all have sinned and come short of the glory of God." Rom. iii. 23. It is evident hence, that in Adam's offence, all offended: which supposes such an union between Adam and his offspring, that his sin was their sin; and his ruin their ruin; thus by his offence, were they made sinners; whilst they included in him were in passivity, and he the active consciousness of the whole. And, that his sin hath reached the ends of the earth, hath corrupted the whole mass of mankind, both the scriptures and common experience, (from the visible effects thereof daily produced in every man) abundantly declare. If it be granted, that there was such a union between Adam and his offspring, as rendered his sin theirs, why should it be thought a thing incredible, that the like union, subsisting between Jesus and his seed, renders his condition theirs? especially as the apostle hath stated the matter thus: "As by one man's disobedience, many were made sinners, so by the obedience of one, shall many be made righteous." Rom. v. 19. The scrip tures here shewing the method of sin in Adam, and of grace in Christ, takes an occasion to illustrate the latter by the former: intimating, that as sin came upon all Adam's posterity by his single act; before they had any capacity of sinning, after the similitude of his transgression; or of personal concur. rence with him in his iniquity: it must have been from such a union to him, such an inclusion of the whole in him, as rendering his condition theirs in whatever state he was: hence, his sin, its curse and fruit, was their's,

as the King for his subjects, as the root for his branches, &c. Which covenant was afterwards confirmed of God in Christ, when he sware unto Abram, that in his seed all the nations of the earth should be blessed. The promises made unto him, are all yea, and amen, in him, 2 Cor. i. 20. In him declared, in him fulfilled upon all his members. Adam having the Woman in himself, manifesting his wisdom in naming the creatures, and withal his dominion over them, was the wisdom of his wife; and her honourable exaltation in point of dominion: so Jesus having the Church in himself, in all the displays of his wisdom, is the wisdom of the Church. 1 Cor. i. 30. Likewise his dominion, where all things are put under his feet, is the exalted grace and glory, which was promised the Church: Psalm viii. compared with Heb. ii. 6, 7, 8, 9. Eve when taken from Adam into a distinct consciousness of existence, was not less related unto him, than when she was only a rib in his side, as appears from Adam's testimony, she is now bone of my bones, and flesh of my flesh: In like manner, the Church when put forth in the creation of Adam, into a distinct personality from her head and husband Christ, was not less united unto him, than when she only existed in him; which she did, before the earthy man was created, or ever the worlds were made: as is manifest from the apostle, who tells us, that he speaks of Christ and his Church, where he says that they twain shall be one flesh. Eph. v. 32. "Members of his body, of his flesh, and of his bones, (verse 30,) one spirit (Cor. vi. 7.) with him their own Lord and husband: Af. ter this manner, (according to my apprehension) did the beginning of the creation of God preach Jesus: and the union of Adam and his spouse represent that of Christ and his Church. The next thing I shall attempt an explanation of this divine union by, is the fall of Adam, and of the world in him; for this also abounds with instruction, with positive and intelligible figures of the Lamb and his wife. The apostle tells us, that " Adam was not deceived, but the woman being deceived was in the transgression." 1 Tim. ii. 14. "Never-before they felt it, knew it, or ever were con theless, neither is the man without the woman, neither the woman without the man in the Lord." Cor. xi. 11. From hence we gather, that Adam was not deceived in his own person; but knowing what Eve had done, and seeing their ruin inevitable, he voluntarily put himself into her condition, by receiving the fruit from her hand, and eating thereof: such was his love unto his wife. And as they were not, (though distinct in person) without each other in the Lord, her transgression extended unto him; and his union unto her, made it equitable, for the curse and condemnation of her folly, to fall upon him; and that without the consideration of his consent and compliance with her.

In like manner, Christ the husband was not deceived but his wife, the Church, being deceived, was in the transgression. Yet as the union was such, that Christ was not without

scious of existence. Thus by one man's disobedience, many were made sinners. In like manner, Christ's righteousness is upon all his seed: by his single act, before they had any capacity of obeying, after the similitude of his obedience; or of assenting to what he did, or suffered: this manifests such an union to him, such an inclusion of the whole seed in him, as renders his condition theirs, in every state which he passes through; insomuch, that his righteousness, with all the blessings and fruits thereof, is theirs; before they have known it, believed it, or ever were conscious of existence. Thus by the obedience of one are many made righteous.

"For as in Adam all die, even so in Christ shall all be made alive." 1 Cor. xv. 22. (Besides proving the general resurrection) the apostle explains in those words, the matter whereof I am treating. As all died, and

were lost in Adam, when he was caught in and not before: it was then the precious toils of sin and death, it is evident they ointment was poured on his head, and runwere then united in him, then united to him, ning down his beard, reached the hem of his so that his sin was their sin; his death, their garment. Concerning which oil, the Lord death. As in Adam so in Christ, united in saith, "upon man's flesh shall it not be pourhim, in all he did, and suffered; saved in ed, neither shall ye make any other like it, him, crucified with him, risen with him, as- after the composition of it, it is holy: and it cended and seated with him, in heavenly shall be holy unto you: whosoever compoundplaces, &c. Why may not our salvation in eth any like it, or whosoever putteth any of it Christ from union with him, in his obedience, upon a stranger, shall even be cut off from his and death, be judged as reasonable as our people." Exod. xxx. 32, 33. May it not be condemnation in Adam, from union with him, determined, that this oil, answers to the unein his sin and misery? I acknowledge the tion which is from the holy one; the anointlatter is more familiar, when I would do good ing which guides us into all truth: that "washevil is present with me: whilst the former is ing of regeneration, and renewing of the holy more remote from our senses, and only mani- ghost, which he shed on us abundantly, fest, when "we look not to the things which are through Jesus Christ our Saviour." Tit. iii, not seen but to the things which are seen." But, 5, 6. Jesus when anointed with the holy if laying sensible things aside, as that which is ghost, and with power, was clothed with the temporary, we attend wholly to the testimony people; they being anointed in him. "Beof the scriptures; having the anointed to guide hold how pleasant a thing it is, for brethren us, we shall enter into truth, and spiritual to dwell together in unity; it is like the prethings will be manifest. I would now proceed to cious ointment upon the head, that ran down consider Aaron clothed with the garment of his upon the beard, even Aaron's beard, that went priesthood, as a figure of Christ, and his Church down to the skirt of his garment." Psal. united. It may not be denied that Aaron was a cxxxii. 1, 2. The composition like unto this, type of Christ; neither as I conceive, that the forbidden by the Lord, is a compound of such garment was a figure of the Church, as attend- virtues, amiable qualities, gracious disposiing circumstances sufficiently prove. The tions, &c. as are thought to abound in man: different colours and materials, in the gar- and when distinct from the consideration of ment, denote the many nations, languages, Union with Christ, and of being anointed in kindreds, and tongues, gathered into the body him, men profess themselves anointed with of the Lamb where Jew and Gentile are re- the holy ghost and with power, imputing every conciled, and both made one. Aaron's gar-change of sentiment, and behaviour, to the ment was so contrived, that he should bear the names of the people upon his shoulders, engraven upon the stones of memorial: his bearing them on his shoulders signifies his carrying their names, persons, and burdens, through the whole of what he officiated in. This answers well to Jesus, who says of his Church, "He bare them, and carried them all the days of old." Isa. lxiii. 9. The names of the people were also engraven upon the breast-plate of judgment, which (Aaron bear ing them on his heart) implied his tender concern, and care for their welfare. And, how carefully concerned Jesus is, for the welfare of the people, let his humbled and sorrowful life, his sharp, dolorous sufferings, his shameful and bloody death upon the accursed tree, bear witness. And, that their names were engraven on precious stones, denotes first, the value of thein, since the most valuable of gems were appointed to receive the engraving. The everlasting durableness of their names was hinted here also, where such stones were ordained to bear them, whose nature admits not of their being erased. This also leads to Jesus, who says, "Behold I have graven thee upon the palms of my hands." Isa. xlix. 6. Aaron could not be cosecrated until he had the garment on him. Neither could Jesus officiate as the High-Priest and Saviour of the people, without taking upon him the seed of Abraham. Heb. ii. 16. It being necessary that he as an high-priest, should have somewhat to offer. When Aaron had his garment on him, he was anointed,

immediate influence of the divine spirit: and thus judging of spiritual things, by their own passions, and fleshly reformations, they may be said to pour the oil upon the flesh of man; yea, upon the stranger, contrary to the divine institution.

Aaron was to have his garment on when he ministered in holy things, nor was he to enter into the holy place without it, lest he died; and it was to be unto him for glory and for beauty. A true representation of Jesus, clothed with the people; when by himself he purged our sin, offering himself up unto God, through the eternal spirit; having put away sin by the sacrifice of himself. And, as by union to him, they were crucified with him, so also being risen with him, he entered not into the holy place without them: but like Aaron he entered, wearing the people into the immediate presence of God: and there presenting himself, said, behold I, and the children whom God hath given me. For, when Aaron entered into the holy place, with blood in his hand, (the names of the people sparkling upon his breast-plate, before the face of God,) the blood which he then offered, was respected in justice, as the very blood of the offend ing people; whose names being engraven on the garment were there present, and sparkling, were seen in the blood, by divine justice: there rendering a reason of their expectations from the mercy seat. On this account, was the breast-plate called the breast-plate of judgment; because, by what was there represented, it is evident that mercy was expected