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indeed, that" without it, it is scarce intelligible how he can be God; since it is on account of that very authority, and the power from which it flows, he is said to be God." It therefore stands firm, that the penal sanction of the covenant is founded in the supereminent, most holy and just nature of God, and not in the mere good pleasure of the divine will only.

Whether the

eternity of punishment flows from

XXXIX. We might here further inquire, whether the eternity of punishment is to be derived from this natural right of God; or, which is the same thing, God's natural whether a punishment, justly equivalent to each sin, right. ought necessarily to be eternal, according to God's natural right; so that, to maintain the contrary, would be unworthy of God, and consequently impossible. A difficult question this, because to determine concerning this absolute right of God in special cases seems to be above human reach. "God is greater than man, he giveth not an account of his matters," Job xxxiii. 12, 13. Let us, however, try whether, from the consideration of the divine perfections, we may not gather what may in this case be worthy of God.

kind of in

finite malig

punishment

in its own

finite.

Sin having a XL: I now pre-suppose there is in sin, committed against the infinite majesty of God, a malignity in its nity deserves measure infinite, and therefore a demerit of punishment in its measure infinite also. I say there is in sin a mameasure in lignity, only in its measure infinite; for it cannot be called infinite in an absolute sense: if we consider the entity of the act in itself, an act infinitely intense cannot be produced by a finite creature: if the irregularity and the privation of moral good adhering to the act, it is a privation of a finite rectitude, which is all that can be found in a creature; if, in fine, we consider the whole complex, namely, sin in the concrete, as they speak, neither in that case will its malignity be absolutely infinite. For neither are all acts of sin equally vicious, there being a great difference among them, which could not be if they were infinite. However, the malignity of sin is in its measure infinite: 1st, Objectively, because committed against an infinite good. 2dly, Extensively, in respect of duration, because the blot or stain of sin endures for ever, unless purged away by the blood of Christ. There is not, therefore, in sin a desert of punishment absolutely infinite, as to intenseness of torments. 1. Because such a punishment is absolutely impossible; for a finite creature is not capable of infinite torments. 2. Because it] would follow that God could never satisfy his justice by inflicting condign punishment on the wicked, because they are incapable of this punishment. It is then absurd to say, that any punishment is of right due to sin, which God could never inflict. 3. Because it would follow an equal punishment was due to all sins, or that all in fact were to be punished alike, which

is an absurdity, and against Matt. xi. 22-54. The reason of this consequence is, because there neither is nor can be any disparity between infinites. Nevertheless, there is in sin a desert of punishment, in its measure infinite; namely, in the same manner that the malignity of it is infinite. That is, 1st. Objectively, so as to deprive man of the enjoyment of the infinite good, which is God. 2dly. Extensively, so that the punishment shall last for ever. And thus I consider this desert of eternal punishment so far only as to conclude, that God does nothing contrary to equity and justice when he punishes the sins of men with eternal torments both of soul and body; which the event shows, as I have made appear, § XVII.

It cannot cer

tainly be ther the justice of sarily reeternal pu

known whe

God neces

quires the

nishment of

XLI: But I know not if it can be determined, whether this eternity ought necessarily to consist in the punishment of sense, or whether the justice of God may be satisfied by the eternal punishment of loss, in the annihilation of the sinful creature. This, I apprehend, may be said with sufficient probability and sobriety: if God shall be pleased to continue for ever in existence. the sinner, it is necessary (without a satisfaction) that he for ever inflict punishment on him, not only the punishment of loss, but likewise that of sense. The reason is, because not only the guilt of sin always remains, but also the stain with which sin, once committed, infects the soul, and which can never be purged out but by the blood of Christ. But it is impossible, as we proved §. 22, 23, 24, that God should admit man, stained with sin, to communion with himself; and it cannot be, that a rational creature, excluded the enjoyment of the divine favour, should not feel this indignation of God with the deepest anguish. Conscience most severely lashes the wretches for having deprived themselves of the chief good; which with no small care we have also shown, §. 13, and the following sections. XLII. But whether it is necessary that God should continue for ever the sinful creature in a state of existence, I own I am ignorant. May it not, in its measure, tion of the be reckoned an infinite punishment, should God please to doom man, who was by nature a candidate for eternity, to total annihilation, from whence he should never be suffered to return to life? I know God has now determined otherwise, and that with the highest justice. But it is queried, whether, agreeably to his justice, he might not have settled it in this manner : If thou, O man, sinnest, I will frustrate thy desire of eternal happiness, and of a blessed eternity, and, on the contrary, give thee up to eternal annihilation. Here at least let us hesitate, and suspend our judgment.

or may be

satisfied with

the annihila

sinner.

The advan

craments.

:

CHAPTER VI.

Of the Sacraments of the Covenant of Works.

I. IT hath pleased the blessed and Almighty God, tages of Sa- in every economy of his covenants, to confirm, by some sacred symbols, the certainty of his promises, and, at the same time, to remind man, in covenant with him, of his duty to these symbols ecclesiastical practice has long since given the name of Sacraments. These symbols were certainly appointed with an excellent design by the all-wise God. For, 1st. What God has made known concerning his covenant is, by this means, proposed to man's more accurate consideration; since he is not only once and again instructed in the will of God by a heavenly oracle, but frequently, and almost daily, beholds with his eyes those things which, by heaven, are granted him as pledges of the greatest blessings: what believers see with their eyes usually sink deeper into the soul, and leave deeper impressions of themselves than those only which they hear with their ears. Elegantly to this purpose says Herodotus-" Men usually give less credit to the ears than to the eyes." 2dly. These symbols also tend to confirm our faith. For though nothing can be thought of that deserves more credit than the word of God, yet where God adds signs and seals to his infallible promises, he gives a twofold foundation to our faith. Thus "he more abundantly shows unto the heirs of promise the immutability of his counsel: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation," Heb. vi. 17, 18. 3dly. By means of this institution, a holy man does, by the sight, touch, and taste of the sacred symbols, attain to some sense of eternal blessings, and accustoms himself, under the symbols, to a contemplation and foretaste of these things, to the plenary and immediate fruition of which he shall, one time or other, be admitted without any outward signs. 4thly and lastly. The man has in these something continually to remind him of his duty; and as, from time to time, they present to his thoughts and give him a foretaste of his Creator, so at the same time they put him in mind of those very strong obligations by which he is bound to his covenant-God. And thus they are both a bridle, to restrain him from sin; and a spur, to quicken him cheerfully to run that holy race which he has happily entered upon.

There were

four of these covenant of

under the

works;

II. God also granted to man such symbols under the covenant of works; concerning which we are now to speak, that nothing may be wanting in this treatise; and if I mistake not, they were four in all, which I reck on up in this order. 1. PARADISE. 2. THE TREE OF Life. 3. THE TREE OF KNOWLEDGE OF GOOD AND EVIL. 4. THE SABBATH. In speaking of each of these, I shall distinctly show, First, What good they signified and sealed to man with respect to God. Secondly, What duty and obligation they reminded him of.

which aret be explained be confound. ed with the covenant of

so as not to

grace.

those

III. But I must previously observe, that it is altogether foreign to this treatise, and out of its place, to propose such significations either of Paradise, or of the Tree of Life, or of the Sabbath, as relate to the Gospel, the grace of Christ, and to glory as freely given to the elect by the mediator, and Spirit of grace. For here I observe, that men of learning in other respects have stumbled, who, when explaining the nature of those Sacraments, too incautiously blend things belonging to a quite different covenant. Nothing is here to be brought in which does not belong to the covenant of works, the promises of that covenant, and the duties of man under the same; all which are most distinct from the covenant of grace. Here we are to say nothing of Christ, nothing of justifying faith in him, nothing of our ceasing from our own works as impure, nor any thing of that rest after the miseries of this life. All these belong to another covenant. I do not, however, deny, that the unsearchable wisdom of God did appoint and order these symbols in such a manner that the remembrance of them, after the fall, might be able to instruct man in many things relating to the covenant of grace and its mediator. As that, according to Paul, the first Adam himself was a type of the second; Eve, curiously formed out of Adam's rib while asleep, was a type of the church, as it were, taken from Christ in virtue of his death; and that the first marriage represented that great mystery which regards Christ and the church. These things, however, were neither known nor thought of in a state of nature; nor to be mentioned in a discourse on the Sacraments of the covenant of works. Having premised these things, let us now inquire into each particular with all the care possible, beginning with Paradise.

description of

IV. It is far from our design elaborately to inquire A short into the situation and topography of Paradise. Let it Paradise. suffice to observe, that it was a garden and a most agreeable inclosure, planted by God himself, toward the east, in Eden, a most fertile region and abounding in all kinds of delights, as very learned men think, near Haran, the mart of Arabia, at the confluence of the Euphrates and Tigris, not far from Mesopotamia.

G

It was watered with four rivers, washing by many windings and meanders the most fertile orchard. When man was formed from the earth out of Paradise, he was introduced by God as a new guest, to till the ground, and give an account of his stewardship and care. Here was every thing that could contribute to the proper pleasures of this life, God frequently revealing himself to man, and familiarly admitting him to the sweetest fellowship with himself. Moses also mentions the gold and the precious stones of that country, as of the best kind and in the greatest plenty. And what now was the meaning, or mystical signification of all these things?

ful fruitful

ness of

nified the

more tran

scendent joys

of heaven.

The delight- V. First, In general, the pleasantness of this place, which every moment set before man the most profuse Paradise, sig- bounty of the Deity, exhibiting the same to the enjoyment of all his senses, assured him, that he was to expect another residence far more noble and grand, where he should not, as now, enjoy his God through and in the creatures, but immediately delight in his Creator, in a full satisfaction with his likeness. For, if God now conferred upon him such things while here, before the course of his appointed trial was finished, what might he not, nay, what ought he not, to promise himself from that immense munificence, after he had acted his part well, when he had acquired a right to come with boldness to his rewarder, and ask for his most ample recompence? Was not the Lord, amidst this abundance that lacked nothing pertaining to this animal life, (as it were) frequently addressing him, How shall I one day place thee among my sons, if thou constantly continuest obedient to my voice? If there is so much sweetness in these created rivulets of my goodness, in which now thou swimmest with so much pleasure, what will there not be in myself, the unexhausted fountain, and the most plentiful spring? Ascend, O man, by the scale of the creatures, to me the Creator; and from a foretaste of these first-fruits, conclude what I have prepared for thee against that time, when I myself shall be thy exceeding great reward. And certainly, unless we suppose Adam to have been stupid and devoid of all divine light, such thoughts must needs have arisen in his mind.

Hence

called Para

dise.

VI. The Scriptures declare, that by Paradise is signiheaven is fied a place of perfect bliss, when they call heaven, the habitation of the blessed, by the name of Paradise, Luke xxiii. 43; 2 Cor. xii. 4. A manner of expression commonly used by the Holy Ghost, by which the names of the sign and the thing signified, of the type and antitype, are mutually exchanged. The Jews themselves saw this, with whom it is usual to call the place of absolutely perfect happiness, and "Eden" and "the garden of Eden;" and no wish was more frequent among them, than this, let his rest, that is, the place of his

רן עדן

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