[3.] Thirdly, Consider the intention and use of the two eminent trees in the garden, that are mentioned in a more peculiar manner — viz., the tree of life and the tree of knowledge. The intended use of these two trees in paradise was sacramental. Hence they are called symbolical trees, and sacramental trees, by learned writers, both ancient and modern. By these the Lord did signify and seal to our first parents that they should always enjoy that happy state of life in which they were made, upon condition of obedience to his commandments; i.e.^ in eating of the tree of life, and not eating of the tree of knowledge.^ The tree of life is so called, not because of any native property and peculiar virtue it had in itself to convey life, but symbolically, morally, and sacramentally. It was a sign and obligation to them of life, natural and spiritual, to be continued to them as long as they continued in obedience to God. The seal of the first covenant was the tree of life, which if Adam had received by taking and eating of it, whilst he stood in the state of innocency before his fall, he had certainly been estabhshed in that estate for ever ; and the covenant being sealed and confirmed between God and him on both parts, he 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. iii. 22, ' And now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.' ' The tree of knowledge of good and evil ' was spoken from the sad event and experience they had of it, as Samson had of God's de- parting from him when he lost his Nazaritish hair by Delilah. ' The tree of life ' was a sacrament of life ; ' the tree of knowledge ' a sacra- ment of death. ' The tree of life ' was for confirmation of man's obe-
'' The tree of life was the sign and seal which God gave to man for confirmation of this first covenant ; and it was to man a sacrament and pledge of eternal life on earth and of all blessings needful to keep man in life.
296 THE COVENANT OF GRACE PROVED AND OPENED.
dience, and 'the tree of knowledge' was for caution against dis- obedience Now If those two trees were two sacraments the one assuring of hfe in case of obedience, the other assuring of death in case of disobedience, then hence we may collect that God'not onrentered into a covenant of works with the first Adam, but also gave hSi this covenant under sacramental signs and seals. But « ^"n mis
^ [4 ] Fourthly, Seriously consider that a covenant ofioorhs lav clear ^ntkat commandrnent Gen. ii 16, 17 which may tL be inTde ev[: dent .—(1.) Because that was the condition of man's standing and life as it was expressly declared; (2.) Because, in the breach of that com- mandment given him, he lost all, and we in him. God made the covenant of works primarily with Adam, and with us m him as ou? head, inclusively; so that when he did fall we did fall when 'he lost all we lost all. There are five things we lost in our fair--(l ) Our
Blaves'^rfi of r- ^Tr' ^'^r^ ^V ^^^ ^^^«^^P' --d so b car^e slaves, (d) Our friendship, and so became enemies; (4.) Our com- munion with God, and so became strangers; (5.) Our glory and To became miserable. _ Sin and death came into the world by Adam's fall In Adam's sinnmg we aU sinned, and in Adam's dying we d te{}.:?^'Z7l'''\\ comparing the scriptures in t'he^margTn together. ^ In Adam s first sin, we all became sinners by imputation • Adam being a universal person, and all mankind one in him ^by God's covenant of works with him. Omnes ille unus homofuerZi, All were wT' .J^^",';^"g"«tme,] viz., by federal consociaLn. God cive! nanted with Adam, and in him with all his posterity; and therefore
«y Xt, '""'"' ^''' "'' °°^^ "P^' ^^"' ^^' upon In S:
Eom^ix^4^-^ri°^ ^9? \'^'-^'?^ "^ ^ '^^ond covenant, Heb. x. 9;
Jer x2d 31 ' LL/^^S^' "• ^^' ^^^ ^^ ^^^d «f ^ ' ^^^ covenant : ' .Jer. xxxi. dl, Behold the days come, saith the Lord that I will make
LTeHrS "l wt 'T '' '"^^^' ^^^ -^^ *b^' hoi oTjuXh ' too neb. viii. 8, I will make a new covenant,' &c. : ver 13 ' In that he saith a new covenant, he hath made the first o d^ &c chan xil ^;. t'^ ^' ^''T *^^ ^^^^^^^ «f the newcovSnt' &c Tow i
'firs •' and?fZ "b™"'' '''" "^ "^^ ^^^^^^ conclude there was. a +W +1 . \^^ "^^^ covenant,' then we may boldlv conclude
that there was an ; old covenant.' A covenant of grace awSssun!
renmres works and promiseth no life to those Tha "w 11 be iustified bv
Feet perSnIl '?"'"™'^t\°°V° ,«" t^ngs;' the precept required per! lect, personal and perpetual obedience; (2.) The nromise 'live-'
fn%^\°l ttrVfrT?''" '""■' ''™ 4pn;,Ce'd1y,ct;-
1 Cor. ly. 22 ; Rom. y. 12 to the end, &c.
THE COVENANT OF GBACE PROVED AND OPENED. 297
Jude 6. So the same apostle to the Komans further tells us, that * Moses describeth the righteousness which is of the law, that the man that doth those things shall live by them,' Eom. x. 5. Thus it was with Adam, principally and properly, therefore he was under a covenant of works, when God gave him that command, Gen. ii, 16, 17. This first covenant is called a covenant of works, because this covenant required working on our part as the condition of it, for justification and happiness, ' The man that doth these things shall live.' Under this covenant God left man to stand upon his own bottom, and to live upon his own stock, and by his own industry, God made him perfect and upright, and gave him power and abihty to stand, and laid no necessity at all upon him to fall. In this first covenant of works, man had no need of a mediator, God did then stipulate with Adam immediately ; for seeing he had not made God his enemy by sin, he needed no daysman to make friendly intercession for him. Job ix. 33.