« AnteriorContinuar »
'till thou return unto the ground; for out of it waft thou taken: for duft thou art, and unto dust 'fhalt thou return."
The Pains of Hell, that natural Men are liable to, are, the Pain of Lofs, and the Pain of Sense. The Pain of Lofs in Hell, is total and final Separation from God: Matth. xxv. 41. Then fhall he fay also unto them on the left hand, Depart from me, ye curfed, into everlafting fire, prepared for the devil and his angels.' That Sepa ration from God, is not a local Separation from him, as if God fhould not be in the Place where they fhall be: Pfal. cxxxix. 8. If I make my 'bed in hell, behold, thou art there.' But it is a relative Separation, in an eternal blocking up of all comfortable Communication between God and them: And the Effect of that will be, a total Eclipfe of all Light of Comfort, and Eafe, whatfoever, of Body and Mind, in the Damned: Matth. xxii. 13. Then faid the king to the fervants, Bind him hand and foot, and take him away, and caft him into outer darknefs: there fhall be weeping and gnashing of teeth.' Hof. ix. 12. 'Wo to 'them when I depart from them.' The Pain of Senfe in Hell, is unfpeakable Torment, both in Soul and Body, without Intermiffion: Matth. xxv. 41. above cited. Mark ix. 43. 44. ' And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands, to go into hell, into the fire that never fhall be quenched where their worm dieth not, and the 'fire is not quenched.? And these Pains of Hell will never have an End with them: Matth. xxv. 41. Depart-into everlasting fire."
Queft. 20. Did God leave all Man kind to perish in the Eftate of Sin and Mifery?
Anf. God having out of his mere good Pleasure, from all Eternity, elected fome to everlasting Life, did enter into a Covenant of Grace, to deliver them out of the Eftate of Sin and Mifery, and to bring them into an Estate of Salvation by a Redeemer.
The State of Sin and Misery, is a State wherein all muft perifh, who are left of God in it, Eph. ii. 12. At that time ye were without Christ, being aliens from the commonwealth of Ifrael, and ftrangers from the covenants of promife, ، having no hope, and without God in the world;" because it is beyond the Reach of all created. Help, I. Ixiii. 5. And I looked, and there was none to help; and I wondered that there was · none to uphold: therefore mine own arm brought • falvation unto me, and my fury, it upheld me.' But God doth not leave all Mankind to perish in it. Those whom he doth not leave to perifh in it, are the Elect Rom. viii. 30. Moreover, whom he did predeftinate, them he alfo called and whom he called, them he also justified: and whom he justified, them he also glorified.'
The Elect are fome certain Perfons of Mankind, whom God hath chosen to everlasting Life, paffing by others Acts xiii. 48. And as many as were ordained to eternal life, believed. Jude verf. 4. For there are certain men crept in unawares, 'who were before of old ordained to this condem'nation, ungodly men, turning the grace of our God into lafciviousness, and denying the only 'Lord God, and our Lord Jefus Chrift.' This Election or Choice was made from Eternity: Eph. i. 4. According as he hath chofen us in him, be'fore the foundation of the world, that we should 'be holy, and without blame before him in love.' And it infallibly fecures their eternal Salvation, with all the Means leading thereto: Rom. viii. 30. forecited. Nothing foreseen in the Creature, neither Faith nor good Works, was the Caufe of Election; but only God's mere good Pleafure was the Caufe of it: Eph i. 6, To the praife of the glory of his grace, wherein he hath made us accepted in the beloved.'
Now, the Way that God provided the Relief, was, that he entered into a fecond Covenant, the Covenant of Grace. The Defign of the Covenant of Grace, was, to deliver the Elect out of the Eftate of Sin and Mifery, and to bring them into an Eftate of Salvation by a Redeemer. rem into an
The Covenant of Grace, then, was made with Jefus Chrift, as the Second Adam, Party-contractor: Pfal. Ixxxix. 3. I have made a covenant ' with my chofen.' Compared with 1 Cor. xv. 45. The laft Adam was made a quickening fpirit,' Gal. iii. 16. Now to Abraham and his feed were the promises made. He faith not, And to feeds, as of many; but as of one, And to thy feed, D 2
'which is Chrift.' Rom. v. 15. to the End. And Chrift in this Covenant reprefented all the Elect, as his fpiritual Seed, the Parties contracted for: Gal. iii. 16. forecited. If. liii. 10. 11. Yet it pleafed the Lord to bruife him, he hath put him to grief: when thou shalt make his foul an offering for fin, he fhall fee his feed, he fhall prolong his days, and the pleasure of the Lord fhall profper in his hand. He fhall fee of the travail of his foul, and fhall be fatisfied: by his knowledge fhall my righteous fervant justify many : 'for he shall bear their iniquities.' Then the Covenant of Redemption, and the Covenant of Grace, are not two diftin&t Covenants, but two Names of one Covenant, under different Confiderations. That appears, in that the Number of the Covenants in Scripture is but two, whereof the Covenant of Works is one: Gal. iv. 24. For these are 'the two Covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.' By a Covenant of Redemption is meant a Bargain. of Buying and Selling; and the second Covenant was such a Covenant to Christ only: 1 Pet. i. 18. Forafmuch as ye know that ye were not re'deemed with corruptible things, as filver and gold, from your vain conversation received by 'tradition from your fathers; but with the precious blood of Chrift, as of a Lamb without ble-. mifh and without fpot.' By a Covenant of Grace is meant a Bargain, whereby all is to be had freely; and it is fuch a Covenant to poor Sinners only: If.lv. 1. Ho, every one that thirfteth, come ye to the waters, and he that hath no money; come ye, buy and eat, yea, come, buy wine and milk without money, and without price.**
The Covenant of Grace was made from Eternity: Tit. i. 2. In hope of eternal life, which God that 'cannot lye, promifed before the world began.' Yet is it the fecond Covenant, in refpect of Order and Manifestation to the World, though it was first in Being.
The Condition of the Covenant of Grace is Christ's fulfilling all Righteoufnefs: Matth. iii. 15. And Jefus faid, Thus it becometh us to fulfil all righteoufnefs." That Righteoufnefs' was stated from the broken Covenant of Works: Rom. iii. 31. 'Do we then make void the law through faith? God forbid yea, we establish the law.' The Righteousness that the broken Covenant of Works insists on as the neceffary Condition of eternal Life to a Sinner, is perfect Holiness of Natúre, Righ teousness of Life, and Satisfaction for Sin: Rev. xxi. ult. And there fhall in no wife enter into it any thing that defileth, neither whatfoe" ver worketh abomination, or maketh a lye.' Matth. xix. 17. And Jefus faid unto the young man, If thou wilt enter into life, keep the commandments.' Heb. ix. 22. Without fhedding of blood is no remiffion. It juftly fo infifts for Holiness of Nature, becaufe that was given to Man at first, and by the Condition of the Covenant he was obliged to keep it: Eccl. vii. 29. God hath
made man upright.' It juftly fo infifts for Righteousness of Life, for that was the exprefs Condition of it: Gal. iii. 12. And the law is not of
faith: but, The man that doth them, fhall live in them.' And it justly so infifts for Satisfaction, in virtue of the Penalty incurred by the breaking of it: Gen. ii. 17. "But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in