Superiority Of Our Nature In Christ To Its State In Adam

1. The reconciled sinner hath the advantage of Adam in his union to God.  2. The reconciled sinner hath the advantage of Adam in his communion with God.
2. The reconciled sinner hath the advantage of Adam in his union to God.  And that,

(1.) As it is nearer.  The union is nearer, because God and man make one person in Christ.  This is such a mystery as was not heard of by Adam in all his glory.  He, indeed, was in league of love and friend­ship with God—and that was the best flower in his crown—but he could lay no claim to such kindred and consanguinity as now—with reverence be it spoken—the reconciled soul can with God.  This comes in by the marriage of the divine nature with the human, in the person of Christ, which personal union is the foundation of another, a mystical union betwixt Christ and the person  of every believer; and this is so near a union, that, as by the union of the divine nature and human, there is one person, so also by this mystical union, the saints and their head make one Christ, ‘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,’ I Cor. 12:12.  Ecclesia est Christus explicatus—the church is nothing but Christ displayed.  Who can speak what an advance this is to the human nature in general, and to the persons of believers in especial?—such a one, as it leaves not only Adam, but angels, beneath a reconciled sinner in this respect.  Adam, at first, was made but ‘little lower than the angels;’ but, by this pair of unions, God hath set the reconciled soul more than a little above them both, for Christ, by taking on him, not ‘the nature of angels’—though the more an­cient and noble house—but the seed of Abraham,’ made ‘the elder serve the younger.’  Even angels themselves minister to the meanest saint, as unto their Master’s heir, Heb. 1:14.

(2.) As it is stronger.  Therefore stronger, because nearer.  The closer stones stand together the stronger the building.  The union betwixt God and Adam in the first covenant, was not so near but Adam might fall, and yet God’s glory stand entire and un­shaken; but the union now is so close and strong be­twixt Christ and his saints, that Christ cannot be Christ without his members.  ‘Because I live,’ saith Christ, ‘ye shall live also,’ John 14:19—implying that their life was bound up in his, and [that] it was as easy for him to be turned out of heaven as for them to be kept out.  The church is called Christ's ‘body, the fullness of him that filleth all in all,’ Eph. 1:23.  A body is not full if it hath not every member and joint, though never so little, and them in their fullness too. The saints’ graces is Christ's glory, II Cor. 8:23; and, though his essential glory as God receives no filling from his saints, or their graces, yet consider him in his mediatorship as head of his church, so Christ’s glory is daily filling, as the elect are called in daily, and as those that are called in grow up to their ap­pointed stature.  Christ hath not his fullness till the saints have their perfection and complement of grace in heaven’s glory.

2. The reconciled sinner hath the advantage of Adam in his communion with God.The nearer, we use to say, the dearer.  Communion results from un­ion.  If the union be nearer and stronger between a reconciled soul and God than Adam’s was, his communion must needs be sweeter and fuller.  Why else is the communion between husband and wife fuller than of friend and friend, but because the union is closer?  God converseth with Adam as a friend with his friend and ally, but with the reconciled soul as a husband with his wife.  ‘For thy Maker is thy husband,’ Isa. 54:5.  There is a double sweetness peculiar to the reconciled sinner’s communion with God.

(1.) There is, in Christ, a foundation laid for greater familiarity with God, than Adam was at first capable of.  He, indeed, was the son of God, yet he was kept at a further distance, and treated with more state and majesty, from God, than now the reconciled soul is; for, though he was the son of God, by crea­tion, yet ‘the Son of God’ was not then ‘the Son of man’ by incarnation; and at this door comes in the believer's sweetest familiarity with God.  The Christian cannot now lift up an eye of faith to God, but sees his own nature standing upon the throne by him, in the person of Christ.  And, if the sight of Joseph at Pharaoh's right hand, in court favour and honour, sent the patriarchs home with such joyful news to their aged father, what a ravishing message of joy must faith carry then to the soul of a reconciled sin­ner, when it comes in after some vision of love in an ordinance and saith, ‘Cheer up, O my soul, I see Jesus Christ, thy near kinsman, at God’s right hand in glory, to whom ‘all power is given in heaven and earth;’ fear not, he is so nigh in blood to thee that he cannot be unmindful of thee, except he should do what is unnatural in thyself, that is, hide himself from his own flesh.’  The lower a prince stoops to the meanest of his subjects, the more familiar he makes himself to his subjects.

It was a wonderful condescension in the great God, who can have no compeer, first to make man, and then to strike so friendly a league and covenant with him.  This God doth now with every reconciled soul, and that too enriched with so many astonishing circumstances of condescending grace as must needs speak the way of the believer’s access to God more familiar.  God, in this second and new alliance with the poor creature, descend from his throne—exc­hanges his majestic robes of glory for the rags of man’s frail flesh.  He leaves his palace to live for a time in his creature’s humble cottage, and there not only familiarly converses with him, but, which is stranger, ministers to him, yea, which is more than all these, he surrenders himself up to endure all manner of indignities from his sorry creature’s hand; and when this, his coarse entertainment is done, back he posts to heaven, not to complain to his Father how he hath been abused here below, and to raise heaven’s power against those that had so ill-entreated him, but to make ready heaven’s palace for the reception of those who had thus abused him, and now will but accept of his grace; and lest these yet left on earth  should fear his re-assumed royalty and majesty in heaven's glory would make some alteration in their affairs in his heart—to give them therefore a constant demonstration that he would be the same in the height of his honour that he was in the depth of his abasement—he goes back in the same clothes he had borrowed of their nature, to wear them on the throne in all his glory—only some princely cost bestowed, to put them into the fashion of that heavenly kingdom, and make them suit with his glorified state—giving them a pattern by this, what their own vile bodies, which are now so dishonourable, shall be made another day.  Now none of all those circumstances were found in God’s first administration to Adam, and therefore this is the more familiar.

(2.) There is the sweetness of pardoning mercy, and the bleeding love of Christ—who, by his death, purchased it for him—to be tasted in the reconciled soul’s communion with God.  This lump of sugar Adam had not in his cup.  He knew what the love of a giving God meant, but was stranger to the mercy of a forgiving God.  The reconciled soul experiments both.  The love of a father, more than ordinary kind, is a great comfort to a dutiful child—one that never displeased his father; but it carries no such wonder in it to our thoughts as the compassion and melting bowels of a father towards a rebellious child doth. And certainly the prodigal child, that is received again into his father's embraces, hath the advantage for loving his father more than his brother that never came under his father’s displeasure.  O this pardoning mercy, and the love of Christ that procured it! —they are the most spacious and fruitful heads for a gracious soul to enlarge his sweetest meditations up­on, here on earth.  But who can conceive what ravishing music glorified saints will make in running division on this sweet note?  I am sure the song their harps are tuned unto is ‘the song of the Lamb,’ Rev. 15:2, 3.  The saints’ finished happiness in heaven’s glory is a composition of all the rare ingredients pos­sible—so tempered by the wise hand of God, that, as none could well be spared, so not the taste of any one shall be lost in another.  But this ingredient of pardoning mercy, and of the stupendous love and wisdom of God through Christ therein, shall, as I may so say, give a sweet relish to all, and be tasted above all the rest.