Part 21

Great as these distresses may be, the separate spirits are dreading greater evils. “_Hast thou come to torment us before the time?_” When the judgment has passed, “_death_,” the bodies which had been dead, “_and hell_,” the spirits which had been in Hades, “_shall be cast into the lake of fire_.” If their bodies shall be raised spiritual, incorruptible, and immortal, which is affirmed of the righteous; and seems probable, because the earth will be destroyed, and they will be associated with spirits, yet the sense of the pain, which arises from burning, may be given and continued in them by the application of fire, or even without it.

But that which imbitters all their distresses in the highest degree, is, that they shall be eternal. The original words of the scripture expressive of their perpetuity, being unrestrained by any implied or expressed limitation, should be understood as when applied to Deity, or the happiness of the saints. The same perpetual duration is also shown by negation, which is the strongest language. “_The worm dieth not, and the fire is not quenched_;” it is “_unquenchable fire_,” and “_their end_,” (or final state,) “_is to be burned_.” We read of a sin which shall “_not be forgiven_.” “_Not every one—shall enter into the kingdom_;” and where Christ is, they “_cannot come_.” They will “_have judgment without mercy_.” None of these things are true, if all men shall be saved.

Perhaps justice required that these evils should be disclosed; but if they be unjust, it was improper to threaten them. Our aversion to them springs from our ignorance of the evil of sin. Nevertheless, the sacrifice of Christ, and the warnings of scripture, speak their extent; and the continuance of the damned in sin, establishes their certainty.

Quest. XXX.

QUEST. XXX. _Doth God leave all mankind to perish in the state of sin and misery?_

ANSW. God will not leave all mankind to perish in the state of sin and misery, into which they fell by the breach of the first covenant, commonly called, the covenant of works; but of his mere love and mercy, delivereth his elect out of it, and bringeth them to an estate of salvation by the second covenant, commonly called the covenant of grace.

Hitherto we have considered man as made upright, and having many blessings in possession, and more in expectation, according to the tenor of the covenant he was under. We have also observed the first entrance of sin into the world, with all those miseries that attended it; and we are now led to speak of that inestimable display of divine love and grace, which appears in our salvation, which is considered more generally in this answer; wherein there is,

I. Something supposed, namely, that if God had left man in the state into which he brought himself by sin, he would have perished for ever. He was not only in danger of ruin and destruction, but sunk into it. He was like a brand in the fire, that would soon have been consumed, had he not been plucked out of it. His state was not only miserable, but hopeless, inasmuch as he could not think of any expedient how he might recover himself. He was guilty, and no creature could make atonement for him; separated from the comfortable presence of God, whose terrors made him afraid, and whose hand was heavy upon him; neither could he apply himself to any one, who would interpose or appear in his behalf, whereby he might be restored to the enjoyment of those privileges, which he had forfeited and lost. What tongue can express, or heart be suitably affected with the misery of this condition! And this would have been our deplorable case for ever, had we been left of God in our fallen state. But we have, in the gospel, a door of salvation opened, or glad tidings proclaimed therein, to those who were sunk as low as hell, which is the only spring and hope of comfort, to those who are afflicted with a sense of their sin and misery. Accordingly, it is farther observed,

II. That God will not leave all mankind to perish in that state, but designed to deliver his elect out of it, and bring them into a state of salvation. That God designed not to leave mankind in this miserable condition, appears from the discovery he has made of the way of salvation which was contained in that promise, which God gave to our first parents, respecting the _seed of the woman_, who was to break the _serpent’s head_; or the Saviour’s being _manifested that he might destroy the works of the devil_; and all the promises contained in the gospel, are, as it were, a farther improvement on it, or a continued declaration of God’s purpose relating to the salvation of his people. The work of redemption wrought out by Christ, as God incarnate, was a wonderful discovery of this great truth, that God had a design to recover and save lost sinners; and all the gifts and graces of the Spirit, by whom the redemption purchased by Christ, is applied, and that joy and peace, which they have in believing, which are, as it were, the first fruits of eternal life, these are all a convincing proof that God determined not to leave man to perish in his fallen state. And to this we may add, that even the malice and rage of Satan, and all the endeavours used by him, to defeat this design, and the glorious victory which God enables his people to obtain over him, _who are made more than conquerors through him that loved them_; these are so many convincing proofs, that God designed not to leave man, in his ruined condition, but to make known to him the way of salvation; first, to make him meet for it, and then to bring him to the possession of it.

Salvation is an inestimable privilege, containing in it all the ingredients of blessedness, such as are adapted to the condition of miserable sinners; and it is a very comprehensive one; which will appear, if we consider what we are hereby delivered from, and what we are possessed of. There is a great variety of blessings contained in the former of these; as, we are saved from sin, namely, from the guilt thereof in justification, and from the dominion thereof in sanctification, and from that bondage we were liable to, whereby we were in perpetual dread of the wrath of God, desiring to fly from his presence, and naturally inclined to yield ourselves subjects and slaves to his greatest enemy: all these we are delivered from. And there are many positive blessings and privileges, which we are made partakers of; such as, grace and peace begun here, and perfected in glory hereafter; and these are not only such as exceed our highest desert, but tend to make us completely and eternally happy. Here we are to consider,

1. The subjects of this privilege. Salvation is not extended to all miserable creatures; for, fallen angels, who were the first that rebelled against God, were left to perish, without hope of salvation, being reserved for ever in chains under darkness. And as for fallen man, how extensive soever the proclamation of salvation in the gospel is, as it is now preached to all nations, and all who sit under the sound thereof, are commanded and encouraged to press after it; yet this privilege is applied only to those who were ordained to eternal life. The purpose of God, relating hereunto, and the application thereof, are joined together in that golden chain of salvation, _Whom he predestinated, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified_, Rom. viii. 30. But this has been more particularly considered elsewhere[87].

2. Here is the only moving cause, or reason, why God bestows this great salvation, or why he has designed to bring any of the sons of men to it; and that is his mere love and mercy. Salvation, whether considered in its first rise, in God’s eternal purpose, or in the execution thereof in the work of conversion and sanctification, as well as in the completing of it in glorification, is ascribed to the sovereign grace and mercy of God. Are we _Chosen in Christ to be holy_, or _predestinated to the adoption of children by him?_ this is said to be _to the praise of the glory of his grace_, Eph. i. 4-6. And the apostle elsewhere, when resolving this great privilege of salvation, in all the branches of it, namely, regeneration, renovation, and justification, into the same original cause and ground thereof, to wit, the kindness, love, and grace of God, excludes all those works of righteousness which we have done, from being the inducement, or moving cause leading to it, Tit. iii. 4-7. so that it was the grace of God that laid the foundation stone, and it is that that brings the work to perfection.

To make this farther appear, let it be considered, that salvation must either be of grace, or of debt; either the result of God’s free favour to us, or it must proceed from some obligation, which he is laid under by us, to confer this privilege upon us. Now it is certain, that it cannot take its rise from any obligation that we can lay on him; for whatever difference there is between the best of saints and the worst of sinners, it is from God, and not from the sinner himself. We have nothing but what _we first received_ from him, _of whom, and through whom, and to whom are all things_, Rom. xi. 35, 36.

Moreover, this salvation must be conferred, in such a way, as redounds to the glory of him, who is the author of it, whereby all the boasting in the creature is excluded, and therefore it cannot take its rise from any thing done by us; it is _not of works, lest any man should boast_, Eph. ii. 9. And, indeed, this is contrary to the main design of the gospel, which is, that no flesh should glory in his presence. And the circumstances in which those are, who are said to be the objects of salvation, are such as argue it to be altogether of grace; for, whom did the Son of Man come to seek and to save, but them that were lost? or, to whom was the way of salvation discovered, but to those who were going astray from God, and were neither inclined to return to him, nor apply themselves to any one, who might direct them how to regain his lost favour? And, if they had, it would have been to no purpose; since no creature could make known the way of salvation, any more than apply the blessings contained therein.

Were man only to be considered as a creature, and so not properly the object of salvation, which is no other than a lost sinner; or did he expect nothing else but some effects of common goodness, or the blessings of nature, he could not expect them in a way of merit; for that is contrary to the dependance of the creature on God; therefore the blessings of Providence must be considered as the result of his free favour. And were man in a sinless state, and able to perform perfect obedience, as he was at first, his ability hereunto must be supposed to be an unmerited favour; and accordingly the obedience performed would be no other than a just debt due to God, and therefore would afford him no plea, from any merit of condignity, for the conferring any privilege, as a reward thereof: this therefore, must be the result of the divine favour.

But, when we consider him as a sinner, he is altogether unable to do what is good; and therefore, if salvation were entirely to depend on our performing obedience, so that any failure therein would deprive us of it, we should never attain it; for this obedience would be so imperfect, that God could not, in honour, accept of it. But alas! fallen man is so far from any disposition, or inclination to perform obedience, that his heart is naturally averse to it; _The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be_, Rom. viii. 7. If therefore, such an one is saved, and that in such a way, that God is pleased to love him, and manifest himself to him, it must be a wonderful instance of divine grace, which no one, who has experienced it, can think on, but with admiration, especially when considering how discriminating it is; as one of Christ’s disciples said unto him, _How is it that thou wilt manifest thyself unto us, and not unto the world?_ John xiv. 22.

3. Having considered salvation, as designed for all the elect, we proceed to consider the means of their attaining it; or their being brought into a state of salvation by the second covenant, commonly called the covenant of grace. As salvation is ascribed to the grace of God; so it is an instance of condescending goodness, that our faith, relating hereunto, should be confirmed by such a dispensation, as is generally styled a covenant. Thus David, speaking concerning it, says, _He hath made with me an everlasting covenant, ordered in all things, and sure; for this is all my salvation, and all my desire_, 2 Sam. xxiii. 5. This covenant, as to what respects the parties concerned therein, and the manner in which the grace of God is displayed in it, together with the various dispensations, or administrations thereof, is particularly considered under the five following answers. The only thing, that remains to be insisted on in this, is its being called the _Second Covenant_, as opposed to the covenant of works, which is styled the _First_. The covenant of works has been considered under a foregoing answer[88]; and therefore all that I shall observe, concerning it, at present, is, that though life was promised therein, as including all those blessings, which were suited to the state of man in innocency, yet there was no promise of salvation in it, which is the restoring of forfeited blessings, or a recovery from a state of death and ruin. In this respect, the covenant of grace is opposed to it.

Again, though Adam was the head of that covenant, whose obedience, or apostacy, would convey life or death to all his posterity, whom he represented, yet he stood not in the relation of a Mediator, or surety, to them, for that was inconsistent with the dispensation he was under, and is applicable to no other covenant, than that which we are considering, as thus opposed to it.

Moreover, perfect obedience was demanded, as a condition of man’s attaining life, and this he was thoroughly furnished to perform; whereas, in the covenant of grace, if God should insist on our performing perfect obedience, the condition would be in its own nature impossible, and therefore we should hereby rather be excluded from, than brought into a state of salvation; and whatever obedience we are engaged to perform, as expectants of salvation, this is entirely owing to the grace of God, by which _we are what we are_, as well as attain to the blessings we hope for: Herein the covenant of works, and the covenant of grace, differ.

The next thing that we are to observe, is, that the covenant of grace is called the _Second Covenant_; and this leads us to enquire, whether we have any ground, from scripture, to conclude, that there are more covenants than these two; or, at least, whether what we call the _Second Covenant_, or the covenant of grace, may not be subdivided into two covenants; since the apostle seems to speak of two covenants made with fallen man, _viz._ one that was made with the Israelites, given from mount Sinai, which was designed to continue no longer than that dispensation they were under, lasted; and the other is, that which the church has been under, ever since the gospel dispensation was erected, which is to continue to the end of the world. These are described by their respective properties, in an allegorical way, and illustrated by a similitude, taken from two mountains, Sinai and Sion; and two persons, mentioned in scripture, Agar and Sarah: The former of these is said _to gender unto bondage_; the latter brings those, who are under it into a state of liberty, Gal. iv. 24. _& seq._ and one of these covenants is said to be better than the other, and particularly called a new covenant; the other is represented as _decaying, waxing old, and ready to vanish away_, Heb. viii. 6, 8, 13.

Moreover, the apostle seems to speak of more covenants than one, made with the Jewish church; for he says, that _to them pertaineth the adoption, and the glory, and the covenants_, Rom. ix. 4. &c. and elsewhere, speaking concerning the Gentiles, as _aliens from the commonwealth of Israel_, he adds, that _they were also strangers from the covenants of promise_, Eph. ii. 12. which seems to argue, that there were more than two covenants with man; one with innocent man; the other, the gospel-covenant, which we are under; and, besides these, there were other covenants, made with Israel, which seems to carry in it the appearance of an objection, to what was before observed, that there was, in reality, but two covenants, and that whenever we read of any covenant in scripture, it is reducible to one of them.

This may, without much difficulty, be accounted for, consistently therewith, if we consider the sense of those scriptures above mentioned.

_First_, As to those scriptures, that seem to speak of two distinct covenants, made with fallen man, to wit, one with the Israelites, the other, that which we are under, they really intend nothing more than two different dispensations of the covenant of grace; in which sense we are to understand the apostle, when he speaks of the two covenants, the _Old_ and the _New_, the _First_ and the _Second_: the covenant is the same, though the dispensation of the grace of God therein, or the way of revealing it to men, differs. But this will be more particularly insisted on in those following answers, which respect the various administrations of grace, under the Old and New Testament; therefore we proceed,

_Secondly_, To enquire into the meaning of those other scriptures, before-mentioned, which seem to speak of more covenants than one, which the Jewish nation was under. By the covenants there mentioned, the apostle seems to refer to some different times, or periods of the church, before our Saviour’s incarnation, of which some divines take notice of four; in each of which, there was something new and distinct from the rest, in the dispensation of divine providence towards the church. The first of these took its rise from the promise which God gave to man, as soon as he fell, relating to that salvation, which was to be brought about, in its proper time, by the seed of the woman. The second period of the church began after the flood, when God is said to have revealed his covenant to Noah, which he _established between him and all flesh upon the earth_, Gen. ix. 17. A third remarkable period, or change of affairs in the church, was, when God called Abraham out of an idolatrous country, _to sojourn in the land of promise, as in a strange country_, at which time he established his covenant with him, promising to be a _God to him, and his seed_, and instituting _circumcision as a token thereof_, Gen. xvii. 7-11. upon which occasion, this particular dispensation thereof is called, _The covenant of circumcision_, Acts vii. 8. The fourth and last dispensation, or period, which more especially respected the seed of Abraham, as increased to a great nation, is what we read of, soon after they were delivered from the Egyptian bondage, when God was pleased to separate that nation, as a peculiar people to himself, and sent Moses from mount Sinai, where he appeared to them, to demand their explicit consent to be his people; upon which occasion, when they had promised, that all that _the Lord had said, they would do and be obedient_, and a public and solemn _sacrifice was offered_, and the people _sprinkled with the blood thereof_, it is said, _They saw God, and did eat and drink_, as a farther sign and ratification of this dispensation of the covenant, Exod. xxiv. 1-11. and afterwards many statutes and ordinances were given them, containing those laws, which God required of them, as a covenant people; and this continued till the gospel-dispensation, which succeeded it, was erected. This seems to be the meaning of what the apostle speaks, in the scriptures before cited, when he says, that the church of the Jews had the covenants, as intending nothing else thereby, but the dispensation of the covenant of grace, as subdivided into several periods, during the various ages of the church, from the fall of Adam to our recovery by Christ. Therefore, though those dispensations were various, yet whatever God has transacted with man, in a federal way, may be considered under two general heads; the first called the covenant of works; the other, the covenant of grace; the latter of which is to be farther considered, under the following answers.

Footnote 87:

_See_ Vol. I. _Page 462._

Footnote 88:

_See Quest._ xx. _Page 70. Ante._

Quest. XXXI.

QUEST. XXXI. _With whom was the covenant of grace made?_

ANSW. The covenant of grace was made with Christ as the second Adam; and in him, with all the elect, as his seed.

As the covenant of grace is opposed to that which was made with Adam, as the head of mankind, so it is considered in this answer, as made with the second Adam, and, in him, with all his elect, who are described, by the Psalmist, as a _seed that should serve him, which should be accounted to the Lord for a generation_, Psal. xxii. 30. and the prophet Isaiah, speaking of them, says, _He shall see his seed_, Isa. liii. 10. In explaining this answer, we shall consider,

I. What we are to understand by a covenant in general, and more particularly how it is to be understood, as used in scripture. The word commonly used in the Old Testament,[89] to signify a covenant, being taken in several senses, may be better understood, by the application thereof, in those places, where we find it, than by enquiring into the sense of the root, from whence it is derived. Sometimes, indeed, it signifies such a compact between two parties, as agrees with our common acceptation of the word, especially when applied to transactions between man and man; as in the covenant between Abraham, and those neighbouring princes, that were _confederate with him_, where the same word is used, in Gen. xiv. 13, and in the covenant between Isaac and Abimelech, mentioned in Gen. xxvi. 28, 29. and in that between Jonathan and David, in 1 Sam. xx. 16, 17. in all which instances there was mutual stipulation, and re-stipulation, as there is in human covenants; and, for this reason, some apply those ideas to the word, when it is used to signify God’s entering into covenant with man.

But there is another acceptation thereof when God is represented as making a covenant with man which is more agreeable to the divine perfections, and that infinite distance there is between him and us; therefore we find in several places of scripture, that when God is said to make a covenant there is an intimation of some blessings which he would bestow upon his people, without any idea of stipulation, or re-stipulation, annexed to it: thus we read, in Jer. xxxiii. 20. of God’s _covenant of the day and night_, or that there should be day and night _in their season_; and, in Gen. xi. 9, 10, 11. of God’s establishing _his covenant with Noah, and his seed, and every living creature, that all flesh should not be cut off any more, by the waters of a flood_. And, in Ezek. xxxiv. 25. when God promises to cause _evil beasts to cease out of the land_, and that his people should _dwell safely in the wilderness_, and that he would confer several other blessings upon them, mentioned in the following verses; this is called, his making with them _a covenant of peace_. And, when God promises spiritual blessings to his people, in Isa. lix. 21. he says, _This is my covenant with them; my Spirit that is upon thee, and the words that I have put into thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth, and for ever_.