Universal redemption of mankind, by the Lord Jesus Christ stated and cleared by the…

2. The Covenant of Christ is taken also for this same forementioned Covenant when it is accepted by Believing, and so become a Mutual Covenant, when men engage themselves to Christ as Christ first doth to them, and so the Promise comes into force for the actual conveying of Right to the thing promised. This is the fullest sense in which it is called a Covenant according to our common custom of speech: and the first is most properly called a Law, Testament, Disposition, &c. yet is the word [Covenant] in Scripture used oftest in this less proper sense. Now it is only Believers and their Seed that are in this mutual full Covenant with Christ. But this belongs not so nearly to our present enquiry, about the state of the Heathens as the former doth.

Prop. IV. The New Law, Testament, Promise or Gift, which saith, [Whosoever Repenteth ⟨p. 458⟩and Believeth shall be saved; and whoever doth not shall be Damned] doth, as to its Tenor, or extent of the sense of the words, belong to all men in the World, even those that never heard the Gospel.

Prop. IV. The New Law, Testament, Promise or Gift, which saith, [Whosoever Repenteth ⟨p. 458⟩and Believeth shall be saved; and whoever doth not shall be Damned] doth, as to its Tenour, or extent of the sense of the words, belong to all men in the World, even those that never heard the Gospel.

This is so ordinarily acknowledged, that I need not prove it: Nor doth it need any other proof than the recital of the Covenant terms. The Promise is universal, and no man on Earth is excepted or excluded: so that Christ may be said to have, [1. Obliged All men to Believe. 2. And constituted Faith a condition of Salvation to all men. 3. And obliged himself to give them Remission and Salvation if they do Believe;] quantum attinet ad merum Legislatorem, as far as belongs to him as mere Legislator, or as to the mere enacting of his new Law, Grant, Testament, which is constituted and perfected with his Fiat: And of the three forementioned Acts, the last, which is the obligation on Christ's part, is most full and irreversible: For though there goes yet more to the actual obliging of the Subject to perform the condition, and of Christ to give the benefit, when the condition is performed; yet to the first conditional Obligation of Christ to give it, there is no more requisite to make it real and irreversible, than this enacting, so that the New Law or Covenant extendeth to all the World, as to its sense or tenor.