Gods Love to Man and Mans Duty Towards God, Part 1 · Section 7 – Section 12
Sect. 7. PROP. VII. God our ſupreme and abſolute Lord and Governour, to manifeſt his Divine Goodneſs and benignity, together with his Soveraign Authority and Greatneſs, was pleaſe… to his Law, given to Man at firſt, to ad… and annex a gracious promiſe of Future lif… and happineſs.
HEre (Gen. 2.17.) is implyed upon condition of his obedience, the promiſe of eterna… life, whereof the Tree of life was a ſign, Gen. 3.22. Ainſworth.
To encourage men to yield free Obedience, Go… bound himſelf by his free promiſe to reward it.
Here take notice of Gods gracious Nature. H… would not rule man with rigour, but made the yok… of his Subjection as eaſie as man could poſſibly expect, or reaſonably deſire. Beſides the ſtrong Engagements that lye on the Creature to obey God the Lord was pleaſed to give man all encouragemen… that might be.
There is a Queſtion, what life was promiſe… unto Adam?
Whether to live ſtill in ſtatuquo, to be continue… upon earth in that happy ſtate, wherein he wa… created, or whether after ſome time he ſhould no… have been advanced, and tranſlated to a more glorious eſtate in Heaven?
Now ſome very worthy and Judicious Divines (I confeſs) are for the former, denying the latter. And others I know look upon the Deciſion of the Queſtion (which way ſoever it be decided) as an unprofitable ſpeculation; but I cannot ſo ſlight it, becauſe if it appears to be an Heavenly happineſs, that was promiſed, it further ſets off the Grace of God towards man, which muſt needs have laid him under a greater obligation to obedience, and thankfulneſs; ſo it doth the more ſet forth and aggravate man's ſin and ingratitude, whom ſuch cords did not, could not bind. Beſides that it may be of ſome ſervice againſt Socinians, who would have Adam ſubject to death by Creation, not by Sin.
Now to the Queſtion.
1. Thoſe Divines that hold a life of happineſs upon earth, only promiſed unto Adam, do grant the promiſe of life to be implyed in the threatning of death: Now if the threatning [dying thou ſhalt dye] did not only intend a privation of the life which Adam then enjoyed, but everlaſting puniſhment in hell; Then it ſeems to follow, that the life here implicitely promiſed is not to be underſtood only of the continuation of that life, which Adam lived in Paradice, but of everlaſting life in Heaven.
2. That eternal life which the Scripture oppoſeth unto death (the wages of ſin) Rom. 6.23. there is none that queſtioneth, but it is a life of happineſs in Heaven.
3. Was not the Earthly Paradice a type of Heaven, and the tree of life there, a type of Eternal life in Heaven (Rev. 2.7.) Had Adam the type of Heaven, and was it not to teach him what to expect, to look after a life of happineſs in Heaven? unleſs you will ſay, Thoſe were Types only ſince they were loſt, not while they were, and might have bee… enjoyed.
4. Was not innocent Adam as capable of Heaven… happineſs, as believers are now? And would it not be ſtrange, that though he had kept his Integrity and innocency, yet he ſhould never have enjoyed the chiefeſt Happineſs and perfection, he was made for, was created capable of.
5. If Adam had continued innocent and obedient, may we not ſuppoſe, he ſhould have had as many Children deſcending from him, as have ſprung from him ſince the fall, who might have ſtood and been happy with him: Now whether ſeemeth more improbable, to ſuppoſe a tranſlation of men up to Heaven (Succeſſivè, & ſuo ordine) by degrees and in their order, as it ſhould pleaſe God to tranſlate them; or to ſuppoſe their continuance all together upon earth, where if we ſhould ſuppoſe all the Generations of men that have been ſince Adam already exiſtent here together; Anſw to Biſhop of Rocheſt. Letter. p. 86, 87.it is hard to conceive how the Earth ſhould bear them all, though Dr. J. T. would hence conclude that Diſſolution of Soul and Body ſhould have been, if Adam had not ſinned, which I can ſee no Reaſon to admit. Yet (as he ſays) the world would have been too litle to have entertained thoſe myriads of men, which muſt in all reaſon have been born from that bleſſing of [Increaſe and Multiply] which was given at the firſt Creation, and to have confined Mankind to the pleaſures of this world in caſe he had not fallen, would have been a puniſhment of his innocency.
Another Queſtion here, whether it was of Grace, or of Justice, for God to promiſe Adam life, and happineſs (as he did) upon his continued Obedience?
Anſw. Of ſtrict Justice it could not be; becauſe he might have promiſed leſs, yea, might have promiſed nothing at all de futuro, without any Injuſtice. … readily grant it inconſiſtent with Juſtice to puniſh, or afflict an innocent Creature eternally. Yet Juſtice does not require that the ſervice, or obedience of a Creature be rewarded with everlaſting, that is, infinite happineſs. True it is, if Adam had tarried as he ought, doing well, he ſhould have been accepted, continuing his Obedience, he might have expected the complacential Love of God his Creator towards him, ſo long as the Lord was pleaſed to continue him in being; that while he was innocent, God would look on him as ſuch, not hold him guilty. but it ſounds ſtrangely to ſay, God cannot make a rational innocent Creature, and annihilate, or unmake it again, if he pleaſeth. To hold that he is bound to perpetuate the being and happineſs of ſuch a Creature, till (by ſome miſdemeanour) it comes to forfeit its being and happineſs; is to deny that God hath ſuch power over his Creatures, as the Potter hath over the Clay, as Mr. Ball of the Covenant, p. 273. withdraw that voluntary Covenant, and who doubteth not but that had the Creature kept his Innocency a Thouſand years, God was free to have annihilated him.
Indeed God cannot be injurious to his Creatures, becauſe of his Eſſential Juſtice, which is inſtead of a Law to him, and is himſelf, neither can he be beholden or properly indebted to his Creature; becauſe of that infinite plenitude of perfection in himſelf, … which all the Creatures in the world, can make … Addition; as alſo becauſe of his right and propri… in his Dominion and Authority over his Creature… Thus Innocent Adam could never by the moſt pe… fect, unſinning Obedience have merited in a ſtri… ſence; that is, in the way of commutative Juſtic… the continuation of his life and happineſs. Whi… he did only pay the debt, which was indiſpenſib… owing to his Maker, it is moſt unreaſonable … think, he could this way oblige God to him, mak… that God to whom all was due, his Debto… Again, as (if Adam would merit) what he gave … God ought to have rationem indebiti, it muſt not … due before (which was otherwiſe, he could give … God no more than his own) ſo it ſhould alſo ha… rationem Lucri, be ſome way profitable unto him at whoſe hands he would merit. But who ha… given to him, and it ſhall be recompenced to hi… again, Rom. 11.35.
Again, we may caſt in this as Overplus, here wa… no proportion betwixt the work and the promiſe… reward, what proportion betwixt a finite Creature's giving up its ſelf to the Service of its Make… and God's giving back himſelf to be everlaſtingl… enjoyed? What proportion betwixt a Creature… obedience, continued for a time, while he was in … probation-ſtate, and God's remunerating it wit… happineſs, Coccei de faed. p. 35.beyond time, even to Eternity. Turpis Error eſt, promiſſiones deniſi proportione officii. It was congruou… to the Divine goodneſs indeed to promiſe ſo muc… to an innocent, and obedient Creature, it was … promiſe worthy of him that made it, though his Creatures Obedience could not be properly worthy of that which was promiſed.
So I conclude it was not of ſtrict Juſtice, or naturall Equity, but of grace and bounty, that God promiſed to Man's finite Service, and Obedience already due, a future, everlaſting, infinite reward.
Now if innocent Adam could not properly be ſaid to merit the promiſed reward, though he had performed unſinning obedience, how abſurd is it to talk of the Saints meriting ex condigno by their imperfect Obedience, Exod. 20.6. Shewing mercy to them that love me, and keep my Commandments. All that God doth for ſuch, is of his mercy. Yet I do not deny, but that if Adam had obeyed perfectly, it had been rewardable at the Bar of Gods diſtributive, legal Juſtice; as the obedience of the Faithful is rewardable at the Bar of Grace; but neither in the way of commutative Juſtice.
Sect. 8. PROP. VIII. Gods promiſing to man life and happineſs, upon Condition of perfect Obedience [Do this and live] was his part of the Covenant with Adam.
GOd in his Covenant holds forth the way how his Creatures might be ſure of his favour, and attain to the Fruition of him. And thus God's Covenants are not like Mens Covenants (as one notes) Homines enim de mutuis beneficiis: Deus … ſuis foedus facit. Men that Covenant one with another, aim each at their own advantage; but God … Covenanting with his Creatures, does not expe… any benefit, or advantage by them, but does it t… ſhew how willing, and ready he is to communicat… his benefits to them.
Sect. 9. PROP. IX. Innocent Adam as he was bound, ſo he could not but accept of the Terms, or Condition, upon which God propoſed, and promiſed th… perpetuating of his happineſs. And thus Man conſenting to Gods terms, God and Man were formally and actually in Covenant.
A Mutual Engagement of parties, is all that is eſſential to a Covenant. This is the difference betwixt a Promiſe, and a Covenant.
A Promiſe is that which bindeth one party ſingly; A Covenant is that wherein both parties are mutually bound.
To the Covenant betwixt God and Man, it was no way neceſſary, that Man ſhould indent with God, or make his own Terms; No, he was bound to accept of ſuch Terms as it ſhould pleaſe his Lord and Maker to ſet down, and offer; whatſoever God required of him, would bind him immediately, as a Law, without his conſent, or liking of it. And before Man could have the liberty of making his own Terms with God, he muſt firſt ſatisfie and take off that Obligation on him, as a Creature to obey his Creator in all things, which Obligation a Creature can no way poſſibly take off, or be freed from, while he is a Creature.
Thus in the Covenant betwixt God and Man, God is to propoſe the Terms, and Man is obliged to accept of them, as propoſed by Him.
In the firſt Covenant, the Covenant of Works, where the Condition was perfect Obedience; the Lord required no more, than what was due from Man, though God had not promiſed any further favour thereupon.
Now the condeſcenſion being wholly on Gods part, in offering to enter into Covenant, and the benefit accrueing, or likely to accrew, being ſolely unto Man, it could not be juſt or reaſonable, that Man ſhould withhold or deny his conſent.
Thus Man at firſt was taken into Covenant with God, Faederatio conſtat ſtipulatione & promiſſione.Man engaging to obey God in all things; and God engaging amply to reward his Obedience, in an endleſs life, and felicity. We ſhould not once doubt (as the Socinians) whether Adam was under any Law but this, [of not eating of the tree of Knowledge of Good and Evil,] The Moral Law being written in his heart, and that in ſo fair a Character, that he needed not to have delivered it to him either by word, or in writing.
Sect. 10. PROP. X. Though the agreement and conſent of both th… parties was enough to conſtitute the Covenant; yet for the further ſolemnity an… ratification of it, the Lord was pleaſed t… appoint a viſible ſign or ſigns, as a ſeal annexed to it.
AS Paradice and the tree of life, was to confirm the promiſe, that if Man obeyed, he ſhould live and be happy; and ſome would have the tre… of Knowledge to confirm the threatning, that if he ſinned he ſhould dye. The former to ſignifie the reward of Obedience, the latter to ſignifie the puniſhment of diſobedience. The one a Sacrament of life, the other of death. But this which is ſaid concerning the tree of Knowledge is more Queſtionable. Fuit Arbor haec non proprie Sacramentum, Coccei de Foed. c. 2. Sect. 19. p. 20.neque vitae neque mortis, ſed ſignum dominii & ſubjectionis, & materia explorationis.
The Signs and Sacraments, God hath uſed to annex unto his Covenant, have been ſuch as repreſented the bleſſings promiſed in the Covenant. This is evident in the Covenant of Grace. And that Pradice was to ſignifie Heaven; the tree of life to ſignifie eternal life to Adam, ſeemeth very plain; Heaven being called by the name of Paradice in Scripture. And the tree of life ſo called (as ſome good Expoſitors have noted) becauſe it was to be a …ymbole and Memorial to Adam as oft as he taſted, or …eheld it, of his receiving his life and happineſs …rom God, that he had not theſe in: and of himſelf. His eating of this tree was to be an Acknowledgement of his dependance upon God for life and hap…ineſs, and, Se non propriâ virtute, ſed Dei unius …eneficio, vivere, & perpetuò victurum, ſi obe…iret, &c.
Here by the way, obſerve, God thought not …acraments uſeleſs to man in innocency. Yet ſome …mongſt us think themſelves above Sacraments, and Ordinances, thoſe means and helps God hath appointed under the Covenant of Grace.
Sect. 11. PROP. XI. Being agreed about the thing, there can be no great Reaſon why we ſhould contend much about the Name.
THis firſt Covenant is called Foedus Amicitiae, a league of Friendſhip, by way of contra…iſtinction to the new Covenant, which is Foedus …econciliationis inter inimicos; The firſt Covenant was made with Man in the ſtate of Innocency, when God and Man were Good-friends.
Again, it is called Foedus operum, the Covenant of works, ſinleſs works, and obedience-every-way-perfect, being the Condition, the thing ſtipulated, and required in this Covenant.
Again, it is called Foedus Naturae, the Coven… of Nature; as the following Covenant, Foedus G… tiae, the Covenant of Grace. Yet there ſeems… be ſome doubt, whether it be ſo rightly called … Covenant of Nature: Though the Law of Nat… bound man to obey his Creator in all things, whi… was the ſame that the Covenant of works bou… him to, that we muſt ſay the preceptive part of t… Covenant was natural; yet I dare not ſay, that t… Promiſſory part of the Covenant was ſo, that G… was bound to promiſe all he did upon Man's Ob… dience, or bound to promiſe any thing at all; ſay, it was not juris Naturalis, that God ſhou… make ſuch a promiſe, I dare not ſay, that there w… an intrinſecal, natural, neceſſary connexion betwi… a Creature's Obedience, and everlaſting life a… happineſs; ſo that God had not been juſt, if (ſu… poſing) Adam's Obedience continued a 1000 year… he had not thereupon confirmed his Creature in… ſtate of endleſs happineſs. If it had been injuſti… to have denyed ſuch a reward to Man's Obedien… ſo that Man might have concluded upon it from … common natural principle (as that God cann… be unjuſt) then there was no need to have pr… miſed it, or to have entered into Covenant about it would God have made a Covenant to do that, which his Eſſential justice bound him to? If he was no… bound in Juſtice, ſo to reward his Creature's Obedience, then it was his free goodneſs (or Grace) t… promiſe, and Covenant to do it.
Now let it be conſidered, if it was thus of God… Grace, and condeſcenſion to enter into the firſt Covenant with Man, if it was doing more than he was bound to, then I ſay, let it be conſidered, whether it be fair for any to cenſure him, as if he had …een over-rigorous, had he dealt with any according …o the terms of that Covenant, or that God could …ot have held men to it.
Sect. 12. PROP. XII. God by Covenanting with Man, had a further right in him, a new title to his Service, and Obedience. Firſt, he might have commanded man jure creationis, as he was his Creature, had this Covenant never been; Again, he may command him jure foederis, vel foederationis, upon Account of the Covenant betwixt him, and his Creature.
THis new right was accumulative unto, not deſtructive, or excluſive of the Former right. Man's being obliged de novo to obey God, by what …he Lord promiſed in the Covenant to do further for …im; cannot take off, or cancel that Obligation on …im from his Creation, from what God had done …or him already.
That I may ſay here (without contradicting the Apoſtle) The Law (i. e. the Law of Nature) which was in force (at leaſt, in order of Nature) before …he Covenant, the Covenant did not diſanull it. My meaning is, Gods condeſcenſion in Covenanting with Man, did not derogate, or take off any thing from his Authority as Law-giver, Gods Law … ſtill binding as a Law, as the Law of our Maker otherwiſe it would follow, that Man being take … into Covenant with God, he could not properly … guilty of diſobedience, no diſobedience but is repugnancy againſt the Law, or will of a Superio… whom we ought to obey. But in caſe the Law o… God ſhould loſe its Authority and obliging force, … Man in Covenant with God, then a Man doing co… trary to his Law, could only be charged with tre… chery, falſeneſs, breach of Covenant, or ingratit … (as one equal may have occaſion ſometimes to charg… another, who hath no Authority to command, or ca… the other to account.) Where there is no Law, the… is no Tranſgreſſion.
But Adam's offence, his breach of Covenant, w… properly diſobedience, Rom. 5.19. That the Cov… nant made with Adam, did not take from the for… of the Law, which he was under, as a Creature; b… indeed added this further aggravation to his ſin, th… it was not barely the tranſgreſſion of Gods Law, b… the violation of his Covenant: as it was an affron… ing of Gods Soveraignty and juſtice, (a dreadf… thing indeed) ſo it was a notorious flighting of God wonderful condeſcending love and goodneſs, ſhamef… ingratitude, to be abhorred.
But this is a principle which it concerns us all … be very clear in, that God in entring into Covena… with Man, did not ſet aſide his Authority, did no… ceaſe to be man's Soveraign; no verily, while M… is his Creature, God cannot ceaſe to be his rightf… Governour, or the Law of God ceaſe to bind M… to obedience, even becauſe it is the Law of … Maker.