Chapter I: The nature of the covenant of works.

The nature of the covenant of works.

Evan. The law of works, opposed to the law of faith, (Rom 3:27), holds forth as much as the covenant of works; for it is manifest, says Musculus, that the word which signifies covenant, or bargain, is put for law: so that you see the law of works is as much as to say, the covenant of works; the which covenant the Lord made with all mankind in Adam before his fall; the sum whereof was, "Do this, and thou shalt live," (Lev 18:5); "and if thou do it not, thou shalt die the death," (Gen 2:17). In which covenant there was contained first a precept, "Do this"; secondly a promise joined unto it, "If thou do it thou shalt live"; thirdly, a like threatening, "If thou do it not, thou shalt die the death." Imagine, says Musculus, that God had said to Adam, Lo, to the intent that thou mayest live, I have given thee liberty to eat, and have given thee abundantly to eat: let all the fruits of paradise be in thy power, one tree excepted, which see thou touch not, for that I keep to mine own authority: the same is "the tree of knowledge of good and evil"; if thou touch it, the meat thereof shall not be life, but death. Nom. But, sir, you said, that the law of the ten commandments, or moral law, may be said to be the matter of the law of works; and you have also said, that the law of works is as much as to say the covenant of works, whereby it seems to me, you hold that the law of the ten commandments was the matter of the covenant of works, which God made with all mankind in Adam before his fall. Evan. That is a truth agreed upon by all authors and interpreters that I know. And indeed the law of works [as a learned author says] signifies the moral law; and the moral law, strictly and properly taken, signifies the covenant of works. [19] Nom. But, sir, what is the reason you call it but the matter of the covenant of works? Evan. The reason why I rather choose to call the law of the ten commandments the matter of the covenant of works, than the covenant itself, is, because I conceive that the matter of it cannot properly be called the covenant of works, except the form be put upon it; that is to say, except the Lord require, and man undertake to yield perfect obedience thereunto, upon condition of eternal life and death. And therefore, till then, it was not a covenant of works betwixt God and all mankind in Adam; as, for example, you know, that although a servant [20] have an ability to do a master's work, and though a master have wages to bestow upon him for it; yet is there not a covenant betwixt them till they have thereupon agreed. Even so, though a man at the first had power to yield perfect and perpetual obedience to all the ten commandments, and God had an eternal life to bestow upon him; yet was there not a covenant betwixt them till they were thereupon agreed. Nom. But, sir, you know there is no mention made in the book of Genesis of this covenant of works, which, you say, was made with man at first. Evan. Though we read not the word "covenant" betwixt God and man, yet have we there recorded what may amount to as much; for God provided and promised to Adam eternal happiness, and called for perfect obedience, which appears from God's threatening, (Gen 2:17); for if man must die if he disobeyed, it implies strongly, that God's covenant was with him for life, if he obeyed. Nom. But, sir, you know the word "covenant" signifies a mutual promise, bargain, and obligation betwixt two parties. Now, though it is implied that God promised man to give him life if he obeyed, yet we read not, that man promised to be obedient. Evan. I pray take notice, that God does not always tie man to verbal expressions, but doth often contract the covenant in real impressions in the heart and frame of the creature, [21] and this was the manner of covenanting with man at the first; [22] for God had furnished his soul with an understanding mind, whereby he might discern good from evil, and right from wrong: and not only so, but also in his will was most great uprightness, (Eccl 7:29); and his instrumental parts [23] were orderly framed to obedience. The truth is, God did engrave in man's soul wisdom and knowledge of his will and works, and integrity in the whole soul, and such a fitness in all the powers thereof, that neither the mind did conceive, nor the heart desire, nor the body put in execution, anything but that which was acceptable to God; so that man, endued with these qualities, was able to serve God perfectly. Nom. But, sir, how could the law of the ten commandments be the matter of this covenant of works, when they were not written, as you know, till the time of Moses? Evan. Though they were not written in tables of stone until the time of Moses, yet were they written in the tables of man's heart in the time of Adam: for we read that man was created in the image or likeness of God, (Gen 1:27). And the ten commandments are a doctrine agreeing with the eternal wisdom and justice that is in God; wherein he hath so painted out his own nature, that it does in a manner express the very image of God, (Col 3:10). And does not the apostle say, (Eph 4:24), that the image of God consists in knowledge, righteousness, and true holiness? And is not knowledge, righteousness, and true holiness, the perfection of both the tables of the law? And indeed, says Mr. Rollock, it could not well stand with the justice of God, to make a covenant with man, under the condition of holy and good works, and perfect obedience to his law, except he had first created man holy and pure, and engraven his law in his heart, whence those good works should proceed. Nom. But yet I cannot but marvel that God, in making the covenant with man, did make mention of no other commandment than that of the forbidden fruit. Evan. Do not marvel at it: for by that one species of sin the whole genus or kind is shown; as the same law, being more clearly unfolded, doth express, (Deut 28:26, Gal 3:10). And, indeed, in that one commandment the whole worship of God did consist; as obedience, honour, love, confidence, and religious fear; together with the outward abstinence from sin, and reverend respect to the voice of God; yea, herein also consisted his love, and so his whole duty to his neighbour;
[24] so that, as a learned writer says, Adam heard as much [of the law] in the garden, as Israel did at Sinai; but only in fewer words, and without thunder. Nom. But, sir, ought not man to have yielded perfect obedience to God, though this covenant had not been made betwixt them? Evan. Yea, indeed; perfect and perpetual obedience was due from man unto God, though God had made no promise to man; for when God created man at first, he put forth an excellency from himself into him; and therefore it was the bond and tie that lay upon man to return that gain unto God; [25] so that man being God's creature, by the law of creation he owed all obedience and subjection to God his Creator. Nom. Why, then, was it needful that the Lord should make a covenant with him, by promising him life, and threatening him with death? Evan. For answer hereunto, in the first place, I pray you understand, that man was a reasonable creature; and so, out of judgment, discretion, and election, able to make choice of his way, and therefore it was meet there should be such a covenant made with him, that he might, according to God's appointment, serve him after a reasonable manner. Secondly, It was meet there should be such a covenant made with him, to show that he was not such a prince on earth, but that he had a sovereign Lord: therefore, God set a punishment upon the breach of his commandment; [26] that man might know his inferiority, and that things betwixt him and God were not as betwixt equals. Thirdly, It was meet there should be such a covenant made with him, to show that he had nothing by personal, immediate, and underived right, but all by gift and gentleness: so that you see it was an equal covenant, [27] which God, out of his prerogative-royal, made with mankind in Adam before his fall. Nom. Well, sir, I do perceive that Adam and all mankind in him were created most holy. Evan. Yea, and most happy, too: for God placed him in paradise in the midst of all delightful pleasures and contents, wherein he did enjoy most near and sweet communion with his Creator, in whose presence is fullness of joy, and whose right hand are pleasures evermore, (Psa 16:11). So that if Adam had received of the tree of life, by taking and eating it, while he stood in the state of innocency before his fall, he had certainly been established in a happy estate for ever, and could not have been seduced and supplanted by Satan, as some learned men, do think, and as God's own words seem to imply, (Gen 3:22). [28]