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The Pains of Hell, that natural Men are liable
he say also unto them on the left hand, Depart
pared for the devil and his angels.' That Sepa-
bed in hell, behold, thou art there. But it is a
him hand and foot, and take him away, and
them when I depart from them. The Pain of Sense in Hell, is unspeakable Torment, both in Soul and Body, without Intermission: 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 shall 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.'
Quest. 20. Did God leave all Man kind to perish in the Estate of Sin and Misery
Ans. God having out of his mere good Pleasure, from all Eternity, elected some to everlasting Life, did enter into a Covenant of Grace, to deliver them out of the Estate of Sin and Misery, and to bring them into an Estate of Salvation by a Redeemer.
E X PLICATION. The State of Sin and Misery, is a State wherein all must perish, who are left of God in it, Eph. ii. 12. ' At that time ye were without Christ,
being aliens from the commonwealth of Israel, • and strangers from the covenants of promise,
having no hope, and without God in the world;' because it is beyond the Reach of all created. Help, IJ. Ixii. 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 furý, it upheld me.' But God doth not leave all Mankind to perish in it. Those whom he doth not leave to perish in it, are the Elect: Rom. viii. 30. Moreover, whom
he did predestinate, them he also called : and whom he called, them he also justified : and whom he justified, them he also glorified.'
The Elect are some certain Persons of Mankind, whom God hath chosen to everlasting Life, palling by others Afts. 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 lasciviousness, and denying the only ' Lord God, and our Lord Jesus Christ.' This Election or Choice was made from Eternity : Eph. i. 4. ' According as he hath chosen 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 secures their eternal Salvation, with all the Means leading thereto : Rom. viii. 30. forecited. Nothing foreseen in the Creature, nei. ther Faith nor good Works, was the Cause of Election ; but only God's mere good Pleasure was the Caule of it: Eph i. 6. 'To the praise 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 second Covenant, the Covenant of Grace. The Design of the Covenant of Grace, was, to deliver the EleEt out of the E-s ftate of Sin and Misery, and to bring them into an Estate of Salvation by a Redeemer.
The Covenant of Grace, then, was made with
di and da and de'
which is Christ.' Rom. v. 15. to the End. And Christ in this Covenant represented all the Elect, as his fpiritual Seed, the Parties contracted for : Gal. iii. 16. forecited. If. liii. 10. 11. Yet it
pleased the Lord to bruise him, he hath put him
to grief: when thou shalt make his foul an of"fering for fin, he shall see his feed, he shall pro
long his days, and the pleasure of the Lord shall prosper in his hand. He shall fee of the travail
of his soul, and shall be satisfied : by his know'ledge shall my righteous servant justify many : ' for he shall bear their iniquities.' Then the covenant of Redemption, and the Covenant of Grace, are not two distinct Covenants, but two Names of one Covenant, under different Considerations. That
appears, in that the Number of the Cove. nants 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 Si
nai, 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. 19. 'Forasmuch as ye know that ye were not re. 'deemed with corruptible things, as silver and
gold, from your vain conversation received by tradition from your fathers ; but with the precious blood of Christ, as of a Lamb without ble-.
mish and without spot. By a Covenant of Grace is meant a Bargain, whereby all is to be had free. ly; and it is such a Covenant to poor Sinners only: 11. 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:
cannot lye, promised before the world began.' Yet is it the second Covenant, in respect 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 Righteousness : Matth. iii. 15. • And Jesus said, Thus it becometh us to fulfil all
righteousness.' That Righteousness' 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 inlifts on as the necessary 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 shall in no wise enter ' into it'any thing that defileth, neither whatsoe
ver worketh abomination, or maketh a lye.' Matth. xix. 17. And Jesus said unto the young man, If thou wilt enter into life, keep the commandments.' Heb. ix. 22. Without shedding
of blood is no remission. It justly fo insists for Holiness of Nature, becaufe that was given to Man e at first, and by the Condition of the Covenant he was obliged to keep it': Eccl. viis 29. God hath 'made man upright.' It justly so insists for Righteousness of Life, for that was the express Condition of it : Gal. iii. 1 2. And the law is not of
faith : but, The man that doth them, shall live ' in them. And it juftly so insists 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