We read of a time in which the church is given to expect, that the wolf and the lamb shall feed together, and the lion shall eat straw like the bullock, and dust shall be the serpent’s meat; they shall not hurt, nor destroy, in all God’s holy mountain, Isa. lxv. 25. which, if it shall be literally accomplished, is an intimation that it was so at first, as it contains a prediction of the restoring of this part of nature, in some respects, to its first estate. But, supposing it only to be a metaphorical description of the church’s happy state in future ages; the prophet’s using this metaphor, argues the possibility of the thing’s being literally true, and that it is a consequence of man’s fallen state that it is not so now, therefore it is probable, that it was otherwise at first. Such conjectures as these may be excused, if we don’t pretend them to be articles of faith, nor think it worth our while to contend with those who deny them.
5. It is farther observed, that God ordained marriage for man’s help, and that not only in what concerns the conveniences of this life, but as a means to promote his spiritual welfare, as such a nearness of relation lays the strongest obligations to it; and also that the world might be increased, without any sinful expedient conducive thereunto; and herein there was a standing precedent to be observed by mankind, in all succeeding ages, that hereby the unlawfulness of polygamy, and other violations of the seventh commandment, might evidently appear[[43]].
II. We proceed to consider the providence of God, as conversant about man’s spiritual concerns, and that in three respects, namely, in granting him communion with himself, in instituting the Sabbath, and entering into a covenant of life with him.
1. Man, in the estate in which he was created, was favoured with communion with God: This supposes a state of friendship, and is opposed to estrangement, separation, or alienation from him; and, as the result hereof,
(1.) God was pleased to manifest his glory to him, and that not only in an objective way, or barely by giving him a conviction, that he is a God of infinite perfection, which a person may have, who is destitute of communion with him: but he displayed his perfections in such a manner to him, so as to let him see his interest therein, and that, as long as he retained his integrity, they were engaged to make him happy.
(2.) This communion was attended with access to God, without fear, and a great delight in his presence; for man, being without guilt, was not afraid to draw nigh to God; and, being without spot, as made after his image, he had no shame, or confusion of face, when standing before him, as a holy, sin-hating God.
(3.) It consisted in his being made partaker of those divine influences, whereby he was excited to put forth acts of holy obedience to, and love and delight in him, which were a spring and fountain of spiritual joy.
Nevertheless, though this communion was perfect in its kind, as agreeable to the state in which he was at first, yet it was not so perfect, as to degree, as it would have been, had he continued in his integrity, till he was possessed of those blessings, which would have been the consequence thereof; for then the soul would have been more enlarged, and made receptive of greater degrees of communion, which he would have enjoyed in heaven. He was, indeed, at first, in a holy and happy state, yet he was not in heaven, and, though he enjoyed God, it was in ordinances, and not in an immediate way, and accordingly it was necessary for him constantly to address himself to him, for the maintenance of that spiritual life, which he had received, together with his being; and this was not inconsistent with a state of innocency, any more than the maintenance of our natural lives, by the use of proper food, is inconsistent with health, or argues an infirm, or sickly constitution, or any need of medicine to recover it; yet our lives would be more confirmed, and, if we may so express it, less precarious, if God had ordained that they should have been supported without these means.
This may serve to illustrate the difference that there is between the happiness that the saints enjoy, in God’s immediate presence in heaven, and that which is expected, as the result of our daily access to him, in ordinances, wherein we hope for some farther degree of communion with him; the former of these man would have attended to, had he stood; the latter contained in it, that state in which he was in innocency: but inasmuch as there can be no communion with God, but what has a proportionable degree of delight and pleasure attending it; this our first parents may be said to have experienced, which contributed to the happiness of that state in which they were, though this joy was not so complete, as that is which they are possessed of, who have not only an assurance of the impossibility of losing that communion, which they have with God at present, but are arrived to a state of perfect blessedness.
2. God sanctified and instituted the Sabbath for man’s more immediate access to him, and, that he might express his gratitude for the blessings he was made partaker of, and might have a recess from that secular employment, which, as was before observed, he was engaged in. This was therefore a great privilege; and, indeed, the Sabbath was a pledge, or shadow, of an everlasting Sabbath, which he would have enjoyed in heaven, had he not forfeited, and lost it, by his fall. But we shall have occasion to speak more particularly to this head under the fourth commandment;[[44]] and therefore all that we shall add, at present, is, that the Sabbath was instituted as a day of rest for man, even while he remained in a state of innocency. This appears from its being blessed and sanctified, upon the occasion of God’s resting from his work of creation; therefore it was, at that time, set apart to be observed by him.