The Pattern of Perfection Exhibited in Gods Image on Adam, Part 1 · Section 10
§. 10.
Rom. 10.5.
Of the covenant made with Adam.HEe that doth theſe things ſhall live.
The excellency of Adams condition appeares in two things.
1. In the Image of God upon Adam; we have ſpoken of that already.
2. Concerning the Covenant made with him. In wch wee will diſcover two things.
1. The nature of it.
2. The ſeales and ſacraments of it.
The nature and ſubſtance of it is diſcovered in the words of the text, quoted out of Lev. 18.15. The ſelfe ſame words being repeated, Gal. 3.12.
A couenāt of works.There is a double covenant.
1. The covenant of works; and the ſubſtance of that is this, Doe this, and live. Obey (ſaith God) and keepe my commandements, as thou maiſt, and thou ſhalt have what thou wilt.
2.And of faith. There is alſo another covenant: Adam falſified this, and did not performe holy obedience; God therefore provided another means, that as it is Rom. 8. that which was impoſsible by the law, might be made poſſible by the Goſpel: therefore in 2 Tim. 1.10. God brought life and immortality to light through the Goſpel. This ſecond covenant is, Beleeve, and live: becauſe thou haſt not performed my commands, beleeve in another, and goe to Chriſt, that hee may doe it for thee. Beleeving and living, belonged not to Adam; but the firſt covenant, Doe this and live; touching which, wee will propoſe three things.
1. To tell you what it is.
2. The reaſon of it.
3. The uſe and application of it.
Qu. 1. What is it?
The covenant of works deſcribed.An. It is a compact between God and Adam; in which, upon condition of yeelding obedience to God for him and his, God promiſed life to him and his.
In the deſcription are two things, which are the parties of the covenant.
1. The parties that make it; a covenant implies a covenanting, not with a mans ſelfe, but with another.
2. The termes of agreement: both are here expreſſed.
1. The parties; God and Adam: the Creator and the creature enter into an engagement one with another; the one to obey, the other to bleſſe and aſſiſt. This the Scripture ſhewes us in the renewall of the covenant, Exodus 19.5. If you obey my voice (ſaith God) you ſhall bee my peculiar people: and in the 8. verſe the people anſwer, Whatever the Lord hath ſaid, wee will doe. This diſcovers unto us the covenant of Adam, though it were made many yeeres before. This Law oppoſeth the covenant of the Goſpel, Gal. 2.16. But Deut. 29.2. they took another oath, that what righteous lawes God appointed, they would performe, and God enters into the ſame condition with them.
2. For the articles of agreement, they are two.
1. That Adam ſhould performe obedience for himſelfe and his poſterity.
2. God promiſeth life to him and his poſterity upon theſe termes.
He was to obey; for God delights in obedience. 1 Sam. 15.23. To obey is better then ſacrifice. God gives not Adam a charge to bee rich, but to keep his commandements, Joh. 4.23. God lookes not for men of great place, but thoſe that yeeld ſincere obedience. As the maſter commends ſuch an office to the ſervant, and ſaith, This is your charge; ſo the charge that God gave Adam, was not to gaine proſperity, but to obey. Deut. 26.17, 18. Thou ſhalt keep all his commandements.
Queſt. After what manner was Adam to performe obedience?
Anſw▪ The manner of his obedience appeared in foure things.The manner of Adams obeying God.
1. Hee had a power and principle in himſelfe, to keep Gods commandements. Adam had an uncontrollable liberty of will, whereby hee could begin his owne worke. He needed only an ordinary concourſe of Providence, wch God gives to other creatures. God put this ſtock into Adams hand, that he might manage the great affaires of life. But it is otherwiſe in the ſecond covenant; wee muſt ſee our ſelves loſt in regard of our owne ability to ſervice, and therefore wee are bound by faith to go out to another; which Adam needed not. We that are weake of our ſelves, muſt fetch power from Chriſt. It may truly be ſaid, that Adam had ſomething of his owne. It was a debt to Adam, that if God required obedience, he ſhould beſtow ability on him; God could require no more of Adam in equitie, then hee gave him ability to diſcharge: but it is mercy, that wee have any thing: So that the ſubſtance is this; Adam needed not to deny himſelfe, wee muſt deny our ſelves. Wee are dead in ſins and treſpaſſes, and therefore it is not I, ſaith St. Paul, but Chriſt in mee. Joh. 1.16. Wee receive grace for grace from Chriſt; nay, wee muſt waite on God, and ſtay his time; for hee may as well withdraw helpe as beſtow it; but he could not doe ſo with Adam: He engaged himſelfe never to bee wanting to him; but God oweth us nothing in point of grace. Hence the covenant of doing and beleeving are put in oppoſition. Gal. 3.12. The Law is not of faith: the meaning is, beleeving in Chriſt is not the performance of the morall Law. He that beleeveth, ſaith, I can doe nothing; Adam might ſay, I can doe all things. I ſay, Beleeving in Chriſt is not a performance of a worke of the Law, but of a worke of the Goſpel. Epheſ. 2.8, 9. By grace yee are ſaved through faith, not of your ſelves. If any one had been ſaved by his owne works, as Adam might have been, hee had been ſaved by himſelfe; but now it is through Chriſt, and it is through grace that Chriſt aſſiſts us: this is the cauſe that many periſh who think to bee ſaved by the merit of their works; but this is croſſe to beleeving, this is not going out, but continuing within themſelves. Thoſe that are under the Law; that is, thoſe that ſeek for life by doing, theſe are under the rigour and condemning power of the Law: Thoſe that are of Faith, that is, thoſe that are content to bee ruled by the power of the Goſpel, they are ſaved by Chriſt. This is the meaning of that parable, Gal. 4.24. For Agar, ſpoken of there, is a type of the Law, Sarah of the Goſpel; the Law hath children, and the Goſpel children: the children of the Law are the children of bondage; but thoſe that are begotten by grace, are free men, free from the guilt and power of ſin. If a man will come to ſalvation by the Goſpel, hee muſt not come by himſelfe.
2. Adam had ſufficiencie in himſelfe fully to keep the Law in the rigour of it; Adams heart, and the Law were of an equall breadth and latitude. The Law took up his whole heart, and he was able to performe the whole Law. The Law was written in his heart, as in a book full written, never a white line left. David, Pſal. 119.2, 6. ſometimes ſaith, hee will keep the whole Law; ſometimes hee will keepe it with his whole heart. It is not ſo with us: as of our ſelves wee are not able to think a good thought. Our faith is like a graine of muſtard-ſeed, mingled with imperfection, 1 Cor. 13. We know in part, and we beleeve in part; our graces are mingled with many frailties. Rom. 7.21. When I would doe good, evill is preſent with me. Heb. 12.1. Sinne eaſily beſets the ſoule. When wee performe duties, corruption ſtands by, and croſſes it. In the beſt duties exceptions may juſtly be taken; they anſwer not fully the Law of God.
3. Adam might have challenged a recompence of reward by way of juſtice, for his doing. He needed to crave no pardon, had hee obeyed the Law, as he was able; becauſe there would be no fault in his performance. Rom. 4.4. If a man can performe the Law, recompence is due to him as a debt; which Adam was able to doe. Hee might glory in the performance of his duty, giving alſo glory to God. Rom. 3.27. Boaſting is not excluded by the law of works, but by the law of faith. As if hee ſhould ſay, Could a man doe what the Law requires, hee might boaſt; but the law of faith excludeth boaſting: if I can do nothing but what God helps mee in, and perfect nothing but what God perfects in mee, why ſhould I boaſt? A man cannot bee ſaved by workes and grace too. Rom. 11.6. If by workes, it is not mercy; if by grace, it is not his owne ſufficiency: when wee have done what wee can, wee can challenge nothing, but beg pardon. Pſalm. 130.3. If thou, Lord, ſhouldeſt mark our iniquites, O Lord, who could ſtand! Adam could have endured it; for he (I ſay) had no flaw in his obedience, but we (poore creatures) cannot doe this. Doſt thou think to bee ſaved by thy ſervices and merits?Rom. 4.7, 8. No, Happy is the man whoſe iniquities are forgiven, and whoſe ſinnes are covered: thoſe workes cannot ſave a man,Adam ſtood or fell for us as well as for himſelf, & why in which there is enough to condemne him.
4. Adam did it for himſelfe and his poſterity; if hee had kept the Law, wee had lived in him; therefore if Adam broke the Law, and died, thou muſt alſo die; this is ſo by all rights.
1. By the right of Nations: The Kings ſends over an Embaſſador, hee craveth termes of agreement; what ever the Embaſſador doth, all the Nation doth, becauſe the Embaſſador goeth in the name of the King, who is the Ruler of the Nation.
2. Look into all Courts, what the party doth, the ſurety doth; if the party falls, the ſurety falls: alſo, what the Parliament doth wee doe, becauſe we chuſe men and ſend them thither.
3. Look into the law of Nature; if the Father hath a child borne long after the bond was made, yet hee muſt pay the debt; alſo if his father purchaſe land for his heire before he was borne, he muſt have the benefit of it. Adam was our Father, hee made a compact for all his poſterity. Rom. 5.12. By one man ſin entred into the world, and death by ſinne. The tenour of the compact was for his heires and executors; if hee kept the Law, hee and they ſhould be happy: if he broke it, hee and they ſhould be miſerable. He did for his poſterity, but here every man muſt beleeve for himſelfe; it is not the faith of thy father that will doe thee good. Thy faith hath made thee whole, not another mans: another mans digeſting of meat cannot help thee; ſo another mans faith cannot ſave thy ſoule.
Uſe 1.A ſinfull diſagreement which is for holineſſe. The firſt Uſe diſcovers what the great God of heaven requires of his, namely, obedience; and then it falls marvellous heavie upon, and condemns the practice of wicked men. The ground of agreement between God and Adam, was obedience; but obedience to God is now the cauſe of all jarres with men: if a man diſcharge his duty in obedience to God, it breeds diviſions: Men are, as is ſpoken of Simeon and Levi, brethren in iniquitie; if they vent themſelves in ſinfull practices, then they rejoyce in them. All contention comes from holineſſe. It is ſurely an argument of a malicious wretch, whom God will make an example, as he did Cain, 1 Joh. 3.12. Who ſlew his brother, becauſe his deeds were evill, and his brothers good: hee loathes him, becauſe his ſacrifices were accepted; on this root growes all the deriſion that befalls the righteous. So ſaith David, Pſ. 38.20. They hate me becauſe I doe the thing that is right. If a man begin to reforme his life, they bend themſelves all againſt him. You who are maliciouſly bent againſt the Saints, mark this; Doth God ſhew ſalvation to them, and wilt thou ſhew contempt? either the Lord is to be blamed, or thou condemned. Exod. 19. If you will obey my voice, you ſhall bee my peculiar people. Haſt thou then a child whoſe ſoule is awakened? that child ſhould bee thy peculiar treaſure, before all other ruffian-like children. That husband or wife that obeyeth the voice of the Lord, ſhould bee a treaſure to thee; but if when the child ſets his face towards goodneſſe, thou art ſet againſt him, thine heart is graceleſſe. Pſ. 69.27. Blot out their names out of the book of life. Why? they perſecute him whom thou haſt ſmitten. When God hath ſmote a poor ſinner, you add taunts to his trouble; take heed you bring not that judgement upon your ſelves you ſhall never be able to beare.
Uſe 2.Holy perſons, in league with God, may in all evils bee comfortable. It is a word of comfort to cheare up the hearts of all poore Chriſtians againſt contempt; though their wants are many, their oppoſitions great, that they are accounted the off-ſcouring of the world: Let this bee a cordiall unto you, God will accept you, not according to what you have, but according to what you deſire. Haſt thou riches and honour? God likes thee never the better for them; neither doth hee like thee ever the worſe if thou wanteſt them. Pſal. 147.10. God looks not at the feature of man, it is not his bravery and ornaments, it is not his ſilk coat that covers him, that God takes delight in, but in them that feare him, and hope in his mercy. Though thou haſt not outward pomp, haſt thou an heart to feare God? then God rejoyceth over thee, when all the mighty of the world ſhall bee diſcarded. Acts 10.24. God is no reſpecter of perſons, but in every Nation, hee that worketh righteouſneſſe, Jam. 2.2, 3is accepted of him. It is the guiſe of men, that when one commeth in a gold ring, he is reſpected; but if a poore Saint comes, they disdaine him. This entertainment you ſhall finde of the world; but know it of a truth, God loveth thoſe that love him, and ſuch ſhall bee reſpected when the wicked ſhall be caſt out of Gods preſence. Micah 6.18. He hath ſhewed thee, oh man, what he requires, That thou ſhouldeſt walk before him. Reaſon therefore thus, It is true, I have not riches, or wealth; no matter, for God doth not require this: what he requires is obedience, and that I have.
Uſe 3. The third Uſe is of inſtruction, and it is double.
1. Hence wee may learne what care to uſe in walking in obedience;Take care to walke obediently. this is that which gives God contentment. Do as thou canſt, and God will accept of what thou doſt, if it be ſincere. We muſt not think to performe exactly what Adam did, but to endeavour what wee can. Rom. 12.1. Give up your ſelves a living ſacrifice to God. Would you pleaſe God? your reaſonable ſervice ſhall finde acceptance. Heb. 13.16. To doe good forget not, for with ſuch Sacrifices God is well pleaſed. Mat. 6.20. This is called the heavenly treaſure: looke, as it is with wicked men (Rom. 2.5.) They treaſure up wrath againſt the day of wrath; the more ſinne they commit, the more puniſhment will lye upon their ſoules: ſo doth a good man lay up a treaſure of holineſſe. Should a man bring all the treaſure of Dives, all the honour of Ahaſhuerus, they would doe him no good. Wilt thou appeare, and ſay, Lord, I have cozened ſo many poore, and by this means I have gotten ſo much wealth! No, the onelyonly commodity that will go off, is holy ſervices.Rev. 14.13 Bleſſed are they that dye in the Lord, their works follow them; nothing in the world but works can follow a man. The ſervices that come from a ſincere heart, will go with thee to thy grave; therefore as Factours purchaſe things that will bee ſaleable when they come home, ſo let us now lay up that proviſion that will ſtand us in ſtead hereafter.
2. Hence we ſee how to carry our ſelves towards others.Love thoſe beſt who are beſt. As good children, let us imitate our father. God loves men that obey. Let the ſame minde be in us, Pſalme 119.63. I am a companion of thoſe that love thee. Hee ſaith not, I am a companion to thoſe that haunt evill places, but to ſuch as love God. Pſalm. 103.6. Mine eyes ſhall be upon the faithfull in the land. 2 Chron. 15.2. The Lord is with you, while you are with him. The Lord keeps company with them that keepe company with him in holy duties. Let us be of the ſame affection towards our brethren, and let nothing breed diviſion, but only the ſins of others. Zach. 8.23. Tenne men ſhall take hold on the ſkirt of a Jew, ſaying, Wee will goe with you: for the Lord is with you. I ſay, let nothing breed jarres between us and others, but only their ſins.