Question 12: What special act of providence did God exercise towards man, in the estate wherein he was created?
Answer: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death.
“And the Lord God commanded the man—You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die.” Genesis 2:16-17.
I. This covenant was made with Adam and all mankind; for Adam was a public person, and the representative of the world.
For what reason did God make a covenant with Adam and his posterity in innocence?
(1.) To show his sovereignty over us. We were his creatures, and as he was the great Monarch of heaven and earth, he might impose upon us terms of a covenant.
(2.) God made a covenant with Adam to bind him fast to him: as God bound himself to Adam, so Adam was bound to him by the covenant.
What was the covenant?
God commanded Adam not to eat of the tree of knowledge; but gave him permission to eat of all the other trees of the garden. God did not envy him any happiness; but said, “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil” because he would test Adam’s obedience. As King Pharaoh made Joseph chief ruler of his kingdom, and gave him a ring off his finger, and a chain of gold—but said he must not “touch his throne.” In like manner, God dealt with Adam. He gave him a sparkling jewel, knowledge; and put upon him the garment of original righteousness; “Only,” said he, “you must not eat from the tree of the knowledge of good and evil,” for that is aspiring after omniscience. Adam had power to keep this law: he had the copy of God’s law written in his heart.
This covenant of works had a promise annexed to it, and a threatening.
- The promise was, “Do this and live.” In case man had stood, it is probable he would not have died—but would have been translated to a better paradise.
- The threatening, “When you eat of it you will surely die;” Hebrew, “In dying you shall die;” that is, you shall die both a natural death and an eternal, unless some expedient be found out for your restoration.
Why did God give Adam this law, seeing he foresaw that Adam would transgress it?
(1.) It was Adam’s fault that he did not keep the law. God gave him a stock of grace to trade with—but by his own neglect he failed.
(2.) Though God foresaw Adam would transgress—yet that was not a sufficient reason that no law should be given him; for, by the same reason—God should not have given his written Word to men, to be a rule of faith and manners, because he foresaw that some would not believe, and others would be profane. Shall laws not be made in the land, because some will break them?
(3.) Though God foresaw Adam would break the law, he knew how to turn it to greater good—in sending Christ. The first covenant being broken, he knew how to establish a second, and a better covenant.
II. Concerning the first covenant, consider these four things:
[1] The form of the first covenant in innocence was by WORKS. “Do this and live.” Working was the ground and condition of man’s justification. Gal 3:12, “How different from this way of faith is the way of law, which says—If you wish to find life by obeying the law, you must obey all of its commands.” Not but that working is required in the covenant of grace, for we are bid to work out our salvation, and be rich in good works. But works in the covenant of grace are not required under the same notion, as in the first covenant with Adam. Works are not required for the justification of our persons—but as an attestation of our love to God; not as the cause of our salvation—but as an evidence of our adoption. In the first covenant, works were required as the condition of life; in the second covenant, they are required only as the signs of life. In the first covenant, works were required as grounds of salvation; in the new covenant, they are required as evidences of our love to God. In the first covenant, they were required to the justification of our persons; in the new covenant, to the manifestation of our grace. It is true, we may look to our graces as evidences of salvation—but to Christ’s blood only as the cause of salvation. Works are required in the covenant of grace, not so much in our own strength as in the strength of Christ. “It is God who works in you.” Phil 2:13. As the teacher guides the child’s hand, and helps him to form his letters, so that it is not so much the child’s writing as the master’s. Just so, our obedience is not so much our working as the Spirit’s co-working.
[2] The covenant of works was very strict. God required of Adam and all mankind,
(1.) Perfect obedience. Adam must do all things written in the “book of the law,” and not fail, either in the matter or manner of the works. “Cursed is everyone who does not continue to do everything written in the Book of the Law.” Gal 3:10. Adam was to live up to the whole breadth of the moral law, and go exactly according to it, as a well-made dial goes with the sun. One sinful thought would have forfeited the covenant!
(2.) Personal obedience. Adam must not do his work by a proxy, or have any surety bound for him; but it must be done in his own person.
(3.) Perpetual obedience. He must continue in all things written in the law. “Cursed is everyone who does not continue to do everything written in the Book of the Law.” Gal 3:10. Thus it was very strict. There was no mercy in case of failure.
[3] The covenant of works was not built upon a very firm basis; and therefore must needs leave men full of fears and doubts. The covenant of works rested upon the strength of man’s inherent righteousness; which though in innocence was perfect—yet was subject to change. Adam was created holy—but mutable; having a power to stand and a power to fall. He had a stock of original righteousness to begin the world with—but he was not sure he would not break. He was his own pilot, and could steer right, in the time of innocence; but he was not so secured but that he might dash against the rock of temptation, and he and his posterity be shipwrecked; so that the covenant of works must needs leave jealousies and doubtings in Adam’s heart, as he had no security given him that he would not fall from that glorious state.
[4] The covenant of works being broken by sin, man’s condition was very deplorable and desperate. He was left in himself, helpless; there was no place for repentance; the justice of God being offended, set all the other attributes against him. When Adam lost his righteousness, he lost his anchor of hope and his crown; there was no way for relief, unless God would find out such a way as neither man nor angel could devise.
Use one:
(1.) See the condescension of God, who was pleased to stoop so low as to make a covenant with us. For the God of glory to make a covenant with dust and ashes; for God to bind himself to us, to give us life in case of obedience; for him to enter into covenant with us was a sign of friendship, and a royal act of favor.
(2.) See what a glorious condition man was in, when God entered into covenant with him. He was placed in the garden of God, which for the pleasure of it was called paradise. He had his choice of all the trees, one only excepted; he had all kinds of precious stones, pure metals, rich cedars; he was a king upon the throne, and all the creation did obeisance to him, as in Joseph’s dream all his brethren’s sheaves bowed to his sheaf. Man, innocence, had all kinds of pleasure that might ravish his senses with delight, and be as baits to allure him to serve and worship his Maker. He was full of holiness. Paradise was not more adorned with fruit, than Adam’s soul was with grace. He was the coin on which God had stamped his lively image. Light sparkled in his understanding, so that he was like an earthly angel; and his will and affections were full of order, tuning harmoniously to the will of God.
Adam was a perfect pattern of sanctity. Adam had intimacy of communion with God and conversed with him, as a favorite with his prince. He knew God’s mind, and had his heart. He not only enjoyed the light of the sun in paradise—but the light of God’s countenance. This was Adam’s condition when God entered into a covenant with him; but this did not long continue; for “man being in honor abides not,” lodged not for a night. His teeth watered at the apple, and ever since it has made our eyes water.
(3.) Learn from Adam’s fall, how unable we are to stand in our own strength. If Adam, in the state of integrity, did not stand, how unable are we now, when the lock of our original righteousness is cut. If purified nature did not stand, how then shall corrupt nature? We need more strength to uphold us than our own!
(4.) See in what a sad condition all unbelievers and impenitent persons are. As long as they continue in their sins they continue under the curse, under the first covenant. Faith entitles us to the mercy of the second covenant; but while men are under the power of their sins, they are under the curse of the first covenant; and if they die in that condition, they are damned to eternity!
(5.) See the wonderful goodness of God, who was pleased when man had forfeited the first covenant, to enter into a new covenant with him. Well may it be called a covenant of grace; for it is bespangled with promises—as the heaven with stars. When the angels, those glorious spirits, fell, God did not enter into a new covenant with them to be their God—but he let those golden vessels lie broken; yet has he entered into a second covenant with us, better than the first. It is better, because it is surer; it is made in Christ, and cannot be reversed. Christ has engaged his strength to keep every believer. In the first covenant we had a power of standing; in the second we have an impossibility of falling finally.
(6.) Whoever they are, who look for righteousness and salvation by the power of their freewill, or the inherent goodness of their nature, or by virtue of their merit, as the Socinians and Papists—they are all under the covenant of works. They do not submit to the righteousness of faith, therefore they are bound to keep the whole law, and in case of failure they are condemned. The covenant of grace says, “Believe in the Lord Jesus, and be saved”; but such as will stand upon their own inherent righteousness, free-will and merit, fall under the first covenant of works, and are in a perishing estate.
What is the condition of the covenant of grace?
The main condition is FAITH. “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God– not by works, so that no one can boast.” Ephesians 2:8-9. “Jesus said to the woman—Your faith has saved you; go in peace.” Luke 7:50.
Why is faith more the condition of the new covenant, than any other grace?
To exclude all glorying in the creature. Faith is a humble grace. If repentance or works were the condition of the covenant, a man would say, “It is my righteousness which has saved me!” But if it is of faith, where is boasting? Faith fetches all from Christ, and gives all the glory to Christ! Faith is a most humble grace. Hence it is that God has singled out this grace to be the condition of the covenant.
Faith makes Christ’s sacrifice ours. “Christ Jesus my Lord.” It is not gold in the mine which enriches—but gold in the hand. Faith is the hand which receives Christ’s golden merits. It is not a cordial in the glass that refreshes the spirit—but a cordial drunk down.
Use two: Let us labor by faith, to get into the second covenant of grace, and then the curse of the first covenant will be taken away by Christ. If we once get to be heirs of the covenant of grace, we are in a better state than before. Adam stood on his own legs, and therefore he fell; we stand in the strength of Christ. Under the first covenant, the justice of God, as an avenger of blood, pursues us; but if we get into the second covenant we are in the city of refuge, we are safe, and the justice of God is pacified towards us.
Thomas Watson. A Body of Divinity.
