With others God doth make his Covenant effectually, writing his Law in their hearts by his holy Spirit, and they freely and from the heart give up themselves unto the Lord, in all things to be ruled and guided by him. And thus God hath contracted Covenant with the faithfull only. The firft fort are the people of Roma, 2.28, God outwardly or openly, having all things externall and pertaining to the outward administration. The fecond are the people of God inward or in fecret, whom certainly and diftinctly the Lord only knoweth. Experience hath confirmed it, that in the dayes of the Gofpell, the Church of Chrift hath fometimes been fhut up within narrower bounds and limits, fometimes it hath fpread it feife over the face of the earth more gloriously, and fo much was plentifully foretold in the Scriptures,that such as lived in the times of that great apoftafie and falling from the faith, might not be offended at it. What the state of Gods Church shall be in thefe latter dayes,time will manifeft more certainly then we can yet define: but fome Divines are of opinion that the bounds thereof fhall extend further, and the glory thereof be greater then ever heretofore. And this is not improbable: for when the Seventh Angel founded, there were great voices in heaven, faying, The Kingdomes of this world, are become the Kingdomes of our Lord and of his Christ, and he shall raigne for ever and ever; which accordeth with that of Daniel, Behold, one like the Son of man, came with the clouds of heaven, and came to the Ancient of dayes, and they brought him neere before him: And there was given unto him dominion and glory, and a Kingdome, that all people, nations, and languages should ferve him: his dominion is an everlasting dominion, which shall not passe away, and his kingdome that which shall not be deftroyed. CHAP. II. Christ the Mediatour of the New Testament for whom CH Dd 2 made Apoc.11.15. Dan.7.13,14 Corvin in Mol. cap. 28. Sect.1. 4. 20. made in Christ, and Christ died in fome fort for them that be under the Covenant, it will not be out of place first to shew for whom Chrift died and rose again, and then how Christ is the Mediatour of the New Teftament, and what is the exaltation and Prerogative of the new above the old Covenant in that respect. Touching the first there be two main opinions of Divines. The first fort hold, that he died for all and every man with a purpofe to fave. But in the explication of their Tenent they adde. 1. That Chrift died for all men confidered in the common lapfe or fall, but not as obftinate, impenitent, or unbelievers. Chrift died not, fay they, for Cain and Judas, as fuch, or as they (hould perifh, nor for Abell and Peter as faithfull, in refpect of the impetration of Salvation: but without difference for them confiRefp ad Epift. dered in the common ftate and condition of the fall and fin. 2. That Minift Watak Chrift died for all men in refpect of the impetration of Salvation, but the application thereof is proper to believers. 3. That Chrift died not to bring all or any man actually to Salvation, and make them partakers of righteoufneffe and life; but to purchase salvabilitie and reconciliation fo farre, as that God might and would, Salvajuftitia, deale with them upon termes of a better Covenant, which might well stand allthough it should be applied to no man, no man should be reconciled or faved by Christ, God Thomson.diatr. fhould have no Church on earth, or Saint be crowned with Pag.51.Armin, fli. 27. Exam. Cenf cap. 4. Corvin. glory in heaven. 4. That Chrift hath purchased falvabilitic in Mol, cap. 27. for all men, but faith and regeneration he hath merited for Sect. 4. & cap. 12. Sect.25,26, none: becaufe God is bound to give that which Chrift hath merited of him, although it be not defired or craved. Exam. Cenfur. Cap.8. pag.95. Cap.7. pag. 87 & Refponf. ad fpecul.11.107. Other po itions they hold, which hang not together, nor agree with that which hath been mentioned; as that God neither would, not could by right condemne any man for the finne of Adam, and that Originall finne fo called, is properly neither finne, nor pɑnishment: And then if Chrift died for mankind in the common lapfe,he died for them that never had finned, nor deferved punishment. Againe they teach that all Infants, whether of believing Corvin. in Mol. or Infidell parents, dying without actuall finnes committed in cap 28. Sect. their owne perfon, are reftord into the favour of God, regenerated and faved: and that because God hath taken all mankind into 13,141 the Arm. Refp. ad ad Arte 3,14. Armin in Perk. the grace of reconciliation, and entred into a Covenant of grace with Adam and all his pofterity. But then Chrift died for all mankind in refpect of impetration and application both and by his death hath actually reconciled all mankinde unto God, merited actuall regeneration for them, and purchafed Salvation, if after they be poffeffors of thefe fpirituall bleffings, they doc not fall from them and shake them off by impenitency and infidelity. For Adam and Eve excepted, mankind cannot be confidered in the common lapfe, but as infants only. Further they affirme, that In- pag 4. fants have refufed grace in their parents, grandfathers, ancestors, by which act they have deferved to be forfaken of God: which how it can ftand with their generall position, or that last mentioned, I cannot conceive. Laftly, they teach, that Chrift died for the impenitent and unbelievers: for thus they reafon, If Christ died for all whom he came to fave, and came to fave unbelievers, as his words are, I came not to judge, but to fave, then he died for unbelievers. How they accord thefe things, I cannot finde; but if we take things as they lay them downe, it will plainely follow, that Chrift died for all mankind in respect of impetrati on only, and that he died for them in refpect of impetration and application both; that he hath not actually reconciled them unto God, and that he hath purchased actuall reconciliation ; that he died-not for the impenitent or unbelievers in refpect of impetration, and that in refpect of impetration only, he died only for fuch. And all this can hardly be reconciled with that they have in their Script. Synod. declar.fent.Rem.circa Art 2 Gratia hec impetrata eft peccatoribus quatenus in communi lapfus & peccati ftatu alif peccatis, excepta fola impenitentia confiderantur, &c. Sicut fidelibus, quatalibus, fructus impetrata gratia propriè obțingit, ita infidelibus rebellibus, qua talibus,gratia impetrata non est, &c. pag. 312. The fecond fort of Divines diftinguifh the fufficiency and effici ency of Chrifts death. In refpect of the worth and greatn them his the price he died for all men: becaufe it was fufficient fand received demption of every man in the world,if they did repe and God might without impeachment of juftic, fhould thinke, imvation to every man in the world upon the I fhould thinke, imbeen his pleasure. In the efficiency, as e-common mercy, or genehath fruit by the death of Chrift, fo Chrift Armin, and Corvin, make is not of one kind: fome fruit is comm D naturall Heb. 2.9. Christ is Lord of all things in heaven and earth, even the earthly bleffings which infidels injoy, may be tearmed fruits of Chrifts death. Others proper to the members of the vifible Church and common to them, as to be called by the word, injoy the Ordinances of grace, live under the Covenant, partake of fome graces that come from Chrift, which through their fault be not faving: and in this fence Chrift died for all that be under the Covenant. But other fruits of Chrifts death according to the will of God and intention of Chrift as Mediatour,be peculiar to the sheep of Chrift, his brethren, them that be given unto him of the Father, as faith unfained, regeneration, pardon of finne, adoption, &c. and fo they hold, Chrift died efficiently for his people only in this fence, namely, fo as to bring them effectually to faith, grace and glory. Now let us come to examine what the Scriptures teach in this particular. The Apostle writeth expreff:ly, that by the grace of God Chrift tafted of death for all men or diftributively for every man. Some referre this to the fufficiency of Chrifts death: but all men, cannot be referred to man-kinde confidered in the common maffe or lapfe: for the words must be understood of the death of Chrift as it was fuffered in time, and not as it was decreed of God, and of men confidered as at that time. But at what time Chrilt fuffered, mankind could not be confidered as in the tranfgreffion of our firft Parents. The Jewes were of opinion, that Chrift the Meffiah was promifed a Saviour to them only. How,to impetrate Salvation? No, but to be applied as in Covenant. Now to beate downe their pride, the Apostle faith, Chrift tafted of death for all, fc. both Jew and Gentile, who ftood in relation by virtue of the Covenant, as the Jewes did. So that the Apostle fpcakes of the application of Chrifts death, which is not abfolutely common to all and every man in the world :and by every man is meant,evethat Can who heareth, receiveth, and is partaker of the fruit and Chrifts death offered in the word of reconciliation: elapfe, he died for is under the new Covenant,as it is propounded of l and accepted of them. But every man under ment. Againe they Corvin. in Mol. or Infidell parents, dy brifts death. That the paffige is to be underas he is under the Covenant, is partaker of their owne perfon, are re and poffeffe the fruit of his death, is ma ted and faved: and that be. om the verfes precedent and fubfequent 7. cap 28. Seft. 13,141 nishment: The The world to come, verfe 5. may well be that all, or every man for whom Christ tasted death: but that world to come is that happy age, which the Prophets did foretell fhould begin at the comming of Chrift, whofe accomplishment or fulfilling we expect as yet. Bera an not. They for whom Chrift died are in the fame Chapter defcribed to in Heb.as. be one, that is, of the fame nature and fpirituall condition with Corvin, in Mal. Chrift, to be his brethren, fuch as truft in God, the children of cap.29.SI. Heb.2.10,11,13 God given unto Jefus Chrift, the generation or pofterity of Chrift, Ifa.3.10. as the Prophet fpeaketh, whom Chrift tooke by the hand and lif- Heb.2.16. ted up from their fall, the feed of Abraham. But these things agree to them only that poffeffe the fruits and benefits of Chrift, for whom he died by way of application. If the maintainers of univerfall redemption confider their owne grounds, it will be hard to fit this Text to their purpose: or rather from them the former expofition may be confirmed. For either by all men, they must understand mankind in the common lapfe, as fallen in Adam, and then Chrift by his death hath restored them into the favour of God, they ftand actually reconciled, they be regenerated, and if they die before by actuall finne committed in their owne person they fall from that eftate, are undoubtedly faved: or they must understand all men confidered as obftinate, impenitent, rebellious, unbelievers. And then Chrift died for all,and every man as obftinate, impenitent and unbelievers : which I cannot find that any of them hath or dare affirme: or by all men they must understand all beleevers, who apply and poffeffe the benefits of Chrifts death, which is that we affirme. They fay (how truly I difpute not) his dominion over all men, that they are bound to obey him, and live unto him, is grounded upon his dying for every one. But if that be granted, is it not neceffary that his death fhould be applied to every one in fome fort, at leaft made knowne unto them in the word of life? For men are bound to obey and live unto Chrift, as they will grant, not because he hath impetrated righteousneffe and falvabilitie,but because he hath entred into Covenant with them, made knowne unto them the way of life, imparted unto them his bleffings, and they have accepted of the condition, and received him to be their Saviour. And these words, By the grace of God, I should thinke, import more to them, then that velleity or common mercy, or generall affection of doing good, which Armin. and Corvin, make naturall |