Goodwill Towards Men, Part 1 · Section 13 – Section 15
Sect. 13.
PROP. XIII. As a clear and certain evidence, that God in Covenanting with man, did not lay down his Soveraignty and Authority over him; He annexeth to his Law or Covenant the just threatning of a dreadful penalty, Death in case of disobedience. In the day thou eatest, (sinnest) dying thou shalt dye.
AS God hath first of all jus praecipiendi, a right of Commanding. So if his Commandments are not in every thing obeyed; he hath thereupon jus puniendi, a right of punishing. Where due Obedience is denyed to a Superior, much more where it is denyed unto him, who is the Supream, God over all, punishment is justly exacted, and righteously inflicted by him.
Now there is a Question, when God threatned death to Adam, if he disobeyed, what kind of death it was, whether the same kind of death was threatned under the Covenant of works, as under the Covenant of Grace?
Ans. I suppose the same kind of death threatned under both Covenants. If the same kind of life and happiness was promised under the Covenant of Works, as is promised under the Covenant of Grace, we may in reason conclude the same kind of death, and punishment was threatned in both Covenants. But the former would seem true as we heard before.
Again, what think we? Do any suffer, as adjudged to death by the Covenant of Works? If we suppose any sinners in the world proceeded against, and punished, as Violaters of that Covenant, we read no where in Scripture of two different Hells prepared, one for those that are guilty of breaking the first; the other, for such as are guilty of breaking the succeeding Covenant. We find the same Vengeance threatned to them that know not God, and to them that obey not the Gospel, 2 Thess. 1.8. The Sinners of Sodome suffer the Vengeance of Eternal fire, Judge v. 7. the same vengeance which is threatned to Sinners in Sion. I say the same punishment for kind (i. e. Hell-Torments) though not the same degree of punishment; but if a different degree of punishment should make a new kind of punishment, it seemeth to follow, that, since of those that sin against the Covenant of Grace, some sin more hainously than others, more openly and desperately than others contemn it, and therefore shall be thought worthy of much sorer punishment (Heb. 10.29.) so there should be divers kinds of punishments; for the breakers of the Covenant of Grace, which I know none that will assert.
Again, I suppose it will not be denyed, but believers are delivered by Christ's satisfaction from the condemnation of hell. As I suppose, it will not be affirmed; that Christ satisfyed for the penalty threatned in the Covenant of Grace, properly as there threatned; but for that which was threatned and due to sinners under the Covenant of works. And so will it not follow, that the condemnation of Hell was threatned, and due to sinners under the Covenant of works.
Only, one thing seemeth to make against this, viz. Supposing a temporal death or separation of Soul and Body, to be one thing included in the threatning here, [dying thou shalt dye] it would seem that the resurrection of the body is a proper fruit of Christ's death, and resurrection, 1 Cor. 15.21, 22. And if there was to have been no resurrection of the body, had not Christ dyed and risen again, then it would follow, no such punishment could be threatned at first, as is now threatned to unbelievers, who are to be punished everlastingly both in Body and Soul.
Ans. The fore-mentioned Text seems to speak of the resurrection unto life, the resurrection of those that are Christs, v. 23.
Again, though Christ Mediator, be the cause of the resurrection of all (both just, and unjust) at the last day; yet it follows not, that there had been no resurrection, if Christ had not been given a Mediator; we know what he saith, Joh. 5.22.27. All judgment is now committed to the Son of Man, yet surely sinners should have been judged, though he had not been incarnate, had not been the Son of Man. Qui resurrectionem impiorum Christi m…rito attribuunt, ignorant hominem pro peccato & temporalem, & aeternam mortem in toto supposito perferendam debere, Coccei de Foed. c. 2. Sect. 2. p. 46.
Another Question, whether the truly righteous man is awed with the threatning.
Ans. That the righteous ought to be awed with divine threatnings is very plain from hence, that righteous Adam was to make use of this threatning, to keep him from sin. And the best of Saints while upon earth, are short of innocent Adam, many degrees below him, being renewed and sanctified but in part, having but (as it were) a first draught of Gods Image, which Adam had compleat; But,
1, Some will say, Believers have no need of the threatnings to keep them from sin.
Ans. What are they greater than our Father Adam, more perfect than Adam was in the state of integrity. He had need of the threatning, and his not attending to it so as he should have done, was a cause of his, and our sin and ruine.
Again, why are there so many threatnings in the Word, directed to believers in special, if they are not to be heeded, and if such have no need of them? surely, the spirit of wisdom speaketh not in vain. Therefore said the Wisdom of God, Luk. 11.49. what the written word sayes, that the wisdom of God sayes; so God in his infinite wisdom, thought it needful to awe his people with threatnings, and not only to feed them with promises. Then can it be any other than folly for any to think, his threatnings needless, Rom. 8.13. If you live after the flesh you shall dye. This is spoken to those, of whom he saith v. 15. Ye have not received the spirit of bondage again to fear, Heb. 10.38. The just shall live by Faith, foreign, but if he draw back, my soul shall have no pleasure in him. Parallel to Ez. 18.24 Heb. 10.26, 27. If we sin wilfully after that we have received the Knowledge of the truth, &c.
Not that these Texts will prove the Apostacy of Saints; but only that upon supposition of their total sinal Apostacy, they should perish even as others. If you can suppose a Saint to fall away finally, I will suppose that Saint to fall into condemnation, and to perish everlastingly; and such threatnings are to caution them, as means appointed and blessed by God, to prevent their total Apostacy, and consequently to prevent their Perdition too. And as one observes well, there is a threatning virtually contained in every promise. As when it is said [Whosoever endureth to the end shall be saved.] It implyeth that whosoever doth not endure, and hold out to the end, shall not be saved. But further some will say, Adam it's true might fall from the Condition of the Covenant of works, and so fall under the curse and threatning, but believers cannot fall from the condition of the Covenant of Grace, that they need not fear the threatning, seeing they cannot fall under it.
Ans. That a Believers standing is surer than Adam's was, it is not because he is stronger in himself, for he is much weaker than Adam was; but because he hath those props and supports, which Adam had not in the state of his integrity. There is Gods immutable purpose and promise to uphold him, Christs undertaking, and interceeding for him, &c. But as the Lord hath promised, the Elect shall persevere; so he hath provided means in order to it, (as was hinted before;) so he keepeth his people close to himself, not only by working love, but also by putting an holy fear in their hearts, Jer. 32.40. I will put my fear in their hearts, that they shall not depart from me. This may be set forth by a comparison which Mr. Rutherford hath, thus, As a Child in his Fathers Arms threatned to be cast over a sharp rock into the Sea, may fear, and cry out for fear, and yet believe such is his Fathers love and compassion, that he will not throw him into the Sea, that the threatning is not intended to be executed; but to cause him to take faster hold, and clasp his Arms about his Father's Neck.
2. But here some again will say, to be awed with threatning, is slavish; this is from a Spirit of Bondage, and contrary to our acting out of love.
Ans. We may see the contrary in Adam; He was to fear the threatning, yet was not of a slavish spirit, notwithstanding the threatning against disobedience, yet he obey'd in love too, while in the state of Integrity. So the Apostle sayes, 2 Cor. 5.14. The love of Christ constraineth us, and in the same Chapter v. 11. Knowing therefore the terror of the Lord, we perswade men. To Act only from fear, is the property of a slavish spirit indeed; but so on the other hand, to cast off all fear is the property of a vain, secure, and wanton spirit. But observe, we do not think it enough for men to act in Religion only from fear; you never hear us say (as the Papists) that Attrition, as distinct and separate from contrition; that sorrow for sin meerly for fear of hell, without any sorrow for it, as an offence against God, (if accompanied with confession to a Priest) is enough for ones Salvation.
If that Text of the Apostle John 1 Epist. 4.18. be objected.
Ans. Love here is not perfect, as it will be in the world to come.
2. By Fear (which love is said to cast out) the Apostle meaneth not a reverential fear of God, which quickeneth unto duty, and helpeth to compose the heart aright in duty; but a slavish fear. Or,
3. He meaneth not the Fear of God, and of his wrath or displeasure, but the fear of man, of man's frowns, of man's rage. Indeed this hath torment in it; and greatly disquieteth, and disanimateth men, in whom it prevaileth.
Briefly to dispatch this point, are we allowed to fear any thing? If any thing in the world be to be feared, surely then Gods wrath is to be feared, coming into the state of the damned, to be for ever deprived of, shut out of God's presence, and laid under his burning Indignation for ever, is a thing to be feared: not that believers should conclude positively, and absolutely of their falling into condemnation (for there is no condemnation to them that are in Christ Jesus) but upon supposition; thus, If I live after the flesh, I shall dye. If I should draw back from Christ, it would be to my own perdition. If I should wickedly depart from God, forsake him, he would cast me off for ever. Pray Sirs think of it: Hath not God told us so much in his Word, and are we not bound to believe the truth of what he there declares? And if we are bound to believe these things to be true, are we not exceedingly to dread least they should be verified in us; how should we dread that course and state which we are sure to perish in, unless the Word of God prove false! And thus to apply the threatnings of the Word, is a good way to prevent the evil threatned. Such an Application of Divine threatnings tends to promote an holy care, which is a necessary duty, rather than to beget slavish fear, that Soul-misery. They that quite cast off these reins, which the Lord hath laid on us, to curb, and keep under our Corruptions, I should look for no other than that they would soon wax wanton, and kick against God.
One consideration more, I cannot pass by; Divine threatnings shew us what Sin deserves, and the greater sense we have of our danger by sin, the more we shall prize redemption by Christ. The more we understand the desert of sin, the more we shall come to know our Obligation unto God, for pardoning grace. They are clearly mistaken therefore, that would not have believers hear the threatnings of the Word. Surely they do not understand themselves, that think this is a way to damp that Child-like love, the Gospel requires, rather a due consideration of Gods threatnings against Sin and Sinners, would help to raise a believers love to God, and Jesus Christ, and blow it into a greater flame, Mary loved much, because she had much forgiven. And the more we see what sin deserves, the better we shall know what it is to have sin forgiven, and the more we shall apprehend, what an Obligation lyeth on us, to love God that pardoneth our iniquities, and to love Jesus Christ, a dear Redeemer, upon whose account they are forgiven.
Sect. 14.
PROP. XIV. From the fore-going Proposition (to look no further) it evidently appears, the Covenant betwixt God and Man was not inter pares, sed impares, not betwixt equals, or persons equally un-engaged to each other, and so that it was not a pure Covenant, but mixed, partaking also of the Nature of a Law.
HEre was a Law with a threatning, as a Covenant with a promise. And the matter being betwixt God and his Creature, betwixt the most absolute Soveraign, and his Subject, it could not be otherwise, unless the Majesty of Heaven and Earth would have laid aside his Crown and Scepter, except he had given away his Supremacy, and ceased to be the Rector of the world.
Sect. 15.
PROP. XV. This Covenant therefore which God made with Man at first, was the perfect, Adaequate Rule, both of all which God then required of Man, and of what Man might expect from God. It contained the Rule of Man's Obedience, and the ground of his hopes.
THe Stipulation or condition required, was no less than the whole duty of Man, obedience to the will of God in all things.
The promise of life (belonging to this Covenant) included in it all good, agreeable to Man's present state, and everlasting happiness, at the end of Man's probation-state.
The death threatned upon Man's disobedience, we see explained in part, what it was in those evils, which sin hath brought upon the world of Mankind, manifold miseries, in this life we feel; we all naturally fear, and look for temporal death. (The living know that they shall dye.) And which is inconceivably more, sin subjected to all miseries Spiritual, and Eternal.
Thus the first Covenant determined both of Man's duty, and of his Condition, as to felicity, or misery, as to life or death, according as he performed, or failed in his duty. If he was Obedient in all things, then he was sure of life and happiness, if he failed in any the least point of Obedience required, then he could look for nothing, but to have the threatned penalty inflicted. Some find, as soon as Adam had sinned, he was afraid, and hid himself, Gen. 3.20.
But whether the threatning of the first Covenant did properly belong to it, as a Covenant, or a Law, I leave to others to determine.