A treatise of the covenant of grace wherein the gradual breakings out of Gospel…A treatise of the covenant of grace wherein the graduall breakings out of Gospel…

First, That is the foundation of faith, whereupon particular affiance leaneth or is immediately grounded. But no mans particular ⟨p. 229⟩affiance on Christ for salvation, can be grounded on his general belief, that Christ died for all men: because this notwithstanding it may be, he is not allowed, he cannot rest upon Christ for salvation.

First, That is the foundation of faith, whereupon particular affiance leaneth or is immediately grounded. But no mans particular ⟨p. 229⟩affiance on Christ for salvation, can be grounded on his generall belief, that Christ died for all men: because this notwithstanding it may be, he is not allowed, he cannot rest upon Christ for salvation.

Again, That is the ground of faith, which doth fully and satisfyingly answer to this question, why do you, and how know you that you are allowed to rest upon Christ for salvation? But the bare belief of this proposition, that Christ died for all men, to save, &c. is not a satisfying and full answer to this Question.

Againe, That is the ground of faith, which doth fully and satisfyingly answer to this question, why doe you, and how know you that you are allowed to rest upon Christ for salvation? But the bare beliefe of this proposition, that Christ died for all men, to save, &c. is not a satisfying and full answer to this Question.

Again, This categorical proposition, Christ died for all men, showeth what is done, whether men believe or not, but doth not warrant every man as such to rest upon Christ, nor promise upon condition of faith, what cannot be obtained without belief in Christ. The ground of particular affiance is some word or promise made to man not yet believing, whereby he is assured that as such he is allowed to believe, and that believing he shall receive the free forgiveness of his offences; which promise is in order of nature before faith, tendered to him that believeth not, holding forth free remission upon condition of faith, and is made good to him that believeth. What some speak of a conditional promise made to believers, I cannot comprehend: for if the person must be a believer, before the promise be offered unto him, then faith must hang in the air, and not be built upon the word, neither can faith be the condition required in the promise, but somewhat else; for a conditional promise, the condition being fulfilled, is conditional no longer, but absolute; the condition being performed, the thing promised is applied and possessed, and not barely promised upon condition.

Againe, This categoricall proposition, Christ died for all men, sheweth what is done, whether men believe or not, but doth not warrant every man as such to rest upon Christ, nor promise upon condition of faith, what cannot be obtained without beliefe in Christ. The ground of particular affiance is some word or promise made to man not yet believing, whereby he is assured that as such he is allowed to believe, and that believing he shall receive the free forgivenesse of his offences; which promise is in order of nature before faith, tendered to him that beleeveth not, holding forth free remission upon condition of faith, and is made good to him that beleeveth. What some speake of a conditionall promise made to beleevers, I cannot comprehend: for if the person must be a beleever, before the promise be offered unto him, then faith must hang in the aire, and not be built upon the word, neither can faith be the condition required in the promise, but somewhat else; for a conditionall promise, the condition being fulfilled, is conditionall no longer, but absolute; the condition being performed, the thing promised is applied and possessed, and not barely promised upon condition.

1. 11 Tim. 2. 4, 5, 6.

It will be replied, that God was ready to have communicated the Gospel unto them, if they had used well what they had received: but abusing what he had given, it was just to with-hold further means from them. But this answer will in no sort fit this place, because the Lords willing that all men be saved, and the actual¹ communication of the Gospel unto all men are plainly conjoined, and so is Christs actual giving of himself a ransom for all, both in this and other passages of Scripture. Besides, it is most evident those All, which in this place are meant, are such as² had fearfully abused the common grace received, and with-held the truth of God in unrighteousness, and for which many of them were given up unto a reprobate sense. Of these the Apostle speaking of the times of grace, saith, God willeth that they should come to the knowledge of the truth, not that he willeth to vouchsafe the Gospel unto them, if they should use the common graces well, (for they had fearfully abused them already) but actually to vouchsafe the word of reconciliation notwithstanding such their abuse.

It will be replied, that God was ready to have communicated the Gospell unto them, if they had used well what they had received: but abusing what he had given, it was just to with-hold further meanes from them. But this answer will in no sort fit this place, because the Lords willing that all men be saved, and the actuall¹ communication of the Gospell unto all men are plainly conjoyned, and so is Christs actuall giving of himselfe a ransome for all, both in this and other passages of Scripture. Besides, it is most evident those All, which in this place are meant, are such as² had fearfully abused the common grace received, and with-held the truth of God in unrighteousnesse, and for which many of them were given up unto a reprobate sence. Of these the Apostle speaking of the times of grace, saith, God willeth that they should come to the knowledge of the truth, not that he willeth to vouchsafe the Gospell unto them, if they should use the common graces well, (for they had fearefully abused them already) but actually to vouchsafe the word of reconciliation notwithstanding such their abuse.

1. 11 Tim. 2. 7.
2. 22 Cor. 5. 19, 20

Those all whom God willeth to be saved, are they that have¹ God to be their God, and Christ to be their Mediator: but all men in every age have not God for their God. Is he the God of ²the Jews only? Is he not of the Gentiles also? Yes, of the Gentiles also? But of the world of Jew and Gentile he is the God, in times of the new Testament, and not of the old. The place is much like that of the same Apostle, for God hath concluded them all³ in unbelief, that he might have mercy upon all, that is, not upon the Jews alone, but all believers, both Jews and Gentiles, because there is neither Jew nor Greek, bond nor free, male nor female; but in Christ Jesus they are all one. This was meant of the days of salvation, and the acceptable year which was fore-prophesied, 2 Cor. 6. 2. and began from the ascension of Christ to receive general execution, Act. 13. 46, 47. when according to promise all should be taught of God, Joh. 6. 45. and Christ would draw all ⟨p. 231⟩men unto him, Joh. 12. 32. Thus Arminius himself, the place⁴ entreats of the amplitude of grace exhibited in Christ under the new Testament: and concludes his answer thus, that throughout all ages God hath willed that all men severally should come to the knowledge of the truth, and be saved, as they are comprehended in the Covenant of God, but not as they are fallen from it in themselves or their parents.

Those all whom God willeth to be saved, are they that have¹ God to be their God, and Christ to be their Mediatour: but all men in every age have not God for their God. Is he the God of ²the Jewes only? Is he not of the Gentiles also? Yes, of the Gentiles also? But of the world of Jew and Gentile he is the God, in times of the new Testament, and not of the old. The place is much like that of the same Apostle, for God hath concluded them all³ in unbeliefe, that he might have mercy upon all, that is, not upon the Jews alone, but all beleevers, both Jewes and Gentiles, because there is neither Jew nor Greek, bond nor free, male nor female; but in Christ Jesus they are all one. This was meant of the daies of salvation, and the acceptable yeare which was fore-prophesied, 2 Cor. 6. 2. and began from the ascension of Christ to receive generall execution, Act. 13. 46, 47. when according to promise all should be taught of God, Joh. 6. 45. and Christ would draw all ⟨p. 231⟩men unto him, Joh. 12. 32. Thus Arminius himselfe, the place⁴ intreats of the amplitude of grace exhibited in Christ under the new Testament: and concludes his answer thus, that throughout all ages God hath willed that all men severally should come to the knowledge of the truth, and be saved, as they are comprehended in the Covenant of God, but not as they are fallen from it in themselves or their parents.

1. 1ver. 5.
2. 2Rom. 3. 29.
3. 3Rom. 11. 32.
4. 4Arm. in Perk.

It is objected, That God willeth that all they should be saved, for whom we are to pray. But we must pray for all men. But the Apostles argument is otherwise, that we must pray for all men, because God willeth that all should be saved, that is, Gods will it is, that the Gentiles should be called, and added unto the Church, the Gospel should be preached amongst all Nations: therefore now pray ye for all men, specially for Kings, because by the good affection of Kings to Gods Church, the Church of God is like to prosper far better then by the conversion of mean persons. But it no way followeth, that God willeth their salvation, because we pray for their salvation. The child prayeth for the Fathers health and recovery, when God willeth he shall die. If God should leave us to our own desires, peradventure we should desire, not only that all that now live, but that all that ever lived might have been converted and saved: yea, that the Angels that fell might have been kept from sin, or having sinned might have been brought to repentance and saved. To desire that every one that now liveth might be saved, with submission to the will of God, is no incongruity. But we cannot infer thereupon, that it is the will of God to save every man now living in the world, or to grant them means sufficient to come to the knowledge of the truth. Neither will it follow, that we must pray for every man in the world, in every age, known and unknown unto us, such as we never heard of by relation, because we must pray for All men: for then all must comprehend even those that sin sins unto death amongst the rest, unless we believe that there are no such sinners in the world: and he had need be of a strong faith, and have some extraordinary revelation that believeth that.

It is objected, That God willeth that all they should be saved, for whom we are to pray. But we must pray for all men. But the Apostles argument is otherwise, that we must pray for all men, because God willeth that all should be saved, that is, Gods will it is, that the Gentiles should be called, and added unto the Church, the Gospell should be preached amongst all Nations: therefore now pray ye for all men, specially for Kings, because by the good affection of Kings to Gods Church, the Church of God is like to prosper farre better then by the conversion of meane persons. But it no way followeth, that God willeth their salvation, because we pray for their salvation. The child prayeth for the Fathers health and recovery, when God willeth he shall die. If God should leave us to our owne desires, peradventure we should desire, not only that all that now live, but that all that ever lived might have been converted and saved: yea, that the Angels that fell might have been kept from sin, or having sinned might have been brought to repentance and saved. To desire that every one that now liveth might be saved, with submission to the will of God, is no incongruity. But we cannot inferre thereupon, that it is the will of God to save every man now living in the world, or to grant them meanes sufficient to come to the knowledge of the truth. Neither will it follow, that we must pray for every man in the world, in every age, knowne and unknowne unto us, such as we never heard of by relation, because we must pray for All men: for then all must comprehend even those that sinne sins unto death amongst the rest, unlesse we beleeve that there are no such sinners in the world: and he had need be of a strong faith, and have some extraordinary revelation that beleeveth that.

Then are we to pray for all and every Infidel, obstinate, rebellious person, even the whole Kingdom of Antichrist, that they might come to the knowledge of the truth: but he must be a man ⟨p. 232⟩of strong faith that can believe that God will give his Gospel to every of these in particular, that they might come to the saving knowledge of the truth.

Then are we to pray for all and every Infidell, obstinate, rebellious person, even the whole Kingdome of Antichrist, that they might come to the knowledge of the truth: but he must be a man ⟨p. 232⟩of strong faith that can believe that God will give his Gospell to every of these in particular, that they might come to the saving knowledge of the truth.

The distinction of antecedent and consequent will, hath no place in this matter, because such are to be understood as have most egregiously abused the common grace of God received. Moreover, we shall never find in Scripture, that the faithful ever made such prayers: but as God hath signified his will and pleasure concerning the calling and gathering of his people, Jews or Gentiles, so they have prayed, as we may pray for the fullness of the Gentiles, and calling of the Jews, wherein we do not exclude any, though¹ we know God hath mercy on whom he will have mercy, and gives the grace of repentance, and to repent also, to whom he please, the habitual grace serving for the one, and the actual and effectual motion of Gods Spirit being requisite to the other.

The distinction of antecedent and consequent will, hath no place in this matter, because such are to be understood as have most egregiously abused the common grace of God received. Moreover, we shall never find in Scripture, that the faithfull ever made such prayers: but as God hath signified his will and pleasure concerning the calling and gathering of his people, Jews or Gentiles, so they have prayed, as we may pray for the fulnesse of the Gentiles, and calling of the Jews, wherein we doe not exclude any, though¹ we know God hath mercy on whom he will have mercy, and gives the grace of repentance, and to repent also, to whom he please, the habituall grace serving for the one, and the actuall and effectuall motion of Gods Spirit being requisite to the other.

1. 1Act. 5. 31. a•d 11. 18.

Some plead further, The means to this end, that men may have part in Christ, are unlimited, the word written, Joh. 20. 31. and preached, Act. 3. 24, 25, 26, 27. yea, a command to preach to every creature, Mark 16. 15. which Paul understood, and therefore warned every man, and taught every man, Col. 1. 18. to repent, Act. 17. 30. and to believe, Rom. 1. 5. But if all this be granted, nothing will follow which is not freely granted. For as on the one side no man will affirm that Christ died to this end, namely to procure forgiveness of sin and Salvation to all and every one, whether they believe or no; so on the other side, none will deny, but that he died to this end, that salvation and remission of sins should redound to all and every one, in case they should believe and repent. For this depends upon the sufficiency of that price, which Christ paid to God his Father for the redemption of the world. No man denieth, but God made a Covenant with Adam fallen and his posterity, as now with the faithful and their seed: that all mankind had continued in this Covenant, if they had not discovenanted themselves and their posterity; that no man is deprived of the benefits of Christs death, but through his own sin and corruption: that God is not the cause efficient or deficient of any mans infidelity, but man himself: That men are seriously invited to repent in the Ministry of the Word, and that the promise of Salvation is faithful and true, so that he that ⟨p. 233⟩believeth shall never perish. These things be not questioned, nor whether some effects or benefits of Christs death be common to all men, but whether he died equally for all men, to purchase actual reconciliation for them on Gods part, and set all Infants in the actual state of salvation, but to procure faith and belief for no man, so that he had obtained the full, immediate end of his death, though no man had ever believed on him, or been saved by him. But that which is assumed in this argument is apparently false, as it is applied. The Covenant of grace is revealed to some, no man being shut forth by name, but if he repent and believe he shall be saved: but many thousands never heard of, never had probable means to come to the knowledge of the Covenant.

Some pleade further, The meanes to this end, that men may have part in Christ, are unlimited, the word written, Joh. 20. 31. and preached, Act. 3. 24, 25, 26, 27. yea, a command to preach to every creature, Mark 16. 15. which Paul understood, and therefore warned every man, and taught every man, Col. 1. 18. to repent, Act. 17. 30. and to beleeve, Rom. 1. 5. But if all this be granted, nothing will follow which is not freely granted. For as on the one side no man will affirm that Christ died to this end, namely to procure forgivenesse of sinne and Salvation to all and every one, whether they beleeve or no; so on the other side, none will deny, but that he died to this end, that salvation and remission of sinnes should redound to all and every one, in case they should beleeve and repent. For this depends upon the sufficiencie of that price, which Christ paid to God his Father for the redemption of the world. No man denieth, but God made a Covenant with Adam fallen and his posterity, as now with the faithfull and their seed: that all mankind had continued in this Covenant, if they had not discovenanted themselves and their posterity; that no man is deprived of the benefits of Christs death, but through his own sinne and corruption: that God is not the cause efficient or deficient of any mans infidelity, but man himself: That men are seriously invited to repent in the Ministery of the Word, and that the promise of Salvation is faithfull and true, so that he that ⟨p. 233⟩beleeveth shall never perish. These things be not questioned, nor whether some effects or benefits of Christs death be common to all men, but whether he died equally for all men, to purchase actuall reconciliation for them on Gods part, and set all Infants in the actuall state of salvation, but to procure faith and beliefe for no man, so that he had obtained the full, immediate end of his death, though no man had ever beleeved on him, or been saved by him. But that which is assumed in this argument is apparently false, as it is applyed. The Covenant of grace is revealed to some, no man being shut forth by name, but if he repent and beleeve he shall be saved: but many thousands never heard of, never had probable meanes to come to the knowledge of the Covenant.

The commandment to preach the Gospel to every creature, was given to the Apostles in the days of grace, upon the publication of which Covenant, they which formerly served dumb idols, were bound to repent and believe: but that commandment was peculiar to the Apostles, not given till after the resurrection of Christ, after such commandment the Apostles were enjoined to tarry for a time in Jerusalem, nor could they possibly disperse themselves in a moment into every part of the world, nor the world take notice of any such commandment given unto them, or of the doctrine revealed by them. Before that time the Lord suffered the Gentiles for a long time to walk in the vanity of their minds, without the light of his truth: and since that time divers nations have been cast off, left to themselves, as aliens from the Covenant, and deprived of all means to come to the knowledge of God in Christ. And if there were any force in this reason, The means of grace be unlimited, and command given to preach to every creature, therefore Christ died for all men: This must be of greater weight, The means of grace be not vouchsafed unto all and every man: therefore Christ died not for all and every man. For if means necessary to Salvation be not propounded, if they be not, nor ever were called to the faith by the ordinary and only effectual means ordained of God to bring men thereunto, we speak of our selves, and not according to Scripture, if we affirm, God gave Christ to die for their redemption.

The commandement to preach the Gospell to every creature, was given to the Apostles in the dayes of grace, upon the publication of which Covenant, they which formerly served dumbe idols, were bound to repent and beleeve: but that commandement was peculiar to the Apostles, not given till after the resurrection of Christ, after such commandement the Apostles were injoyned to tarry for a time in Jerusalem, nor could they possibly disperse themselves in a moment into every part of the world, nor the world take notice of any such commandement given unto them, or of the doctrine revealed by them. Before that time the Lord suffered the Gentiles for a long time to walk in the vanity of their minds, without the light of his truth: and since that time divers nations have been cast off, left to themselves, as aliens from the Covenant, and deprived of all meanes to come to the knowledge of God in Christ. And if there were any force in this reason, The meanes of grace be unlimited, and command given to preach to every creature, therefore Christ died for all men: This must be of greater weight, The meanes of grace be not vouchsafed unto all and every man: therefore Christ died not for all and every man. For if meanes necessary to Salvation be not propounded, if they be not, nor ever were called to the faith by the ordinary and only effectuall meanes ordained of God to bring men thereunto, we speake of our selves, and not according to Scripture, if we affirme, God gave Christ to die for their redemption.

Amongst many effects of Christs death reckoned up in this argument, this is the most general, and all the rest depend upon it: and if the means be not vouchsafed to all, none of the rest can be ⟨p. 234⟩common to every one. It is a received principle amongst them, that as God loved the world, and Christ gave himself a ransom for all men, or is the propitiation for the sins of the whole world so God willed that the Gospel concerning Christ should be published to all men in the world. Corvin. in Moll. cap. 31. sect. 33. If then the Gospel be not published, or God willed not that the Gospel should be published to all and every man in the world, Christ died not for all and every man. Adam and Noah having received the Covenant, were bound to teach their children, and so successively in all ages: Psal. 78. which had it been observed, none had failed to have the same published unto him. If this be applied to the present purpose, they must teach only, that Christ died for all and every man, if they that be in Covenant, shall carefully observe the charge and commandment of God. And by the same reason they may conclude, that God gave his Son to die, and that with plenary purpose, that no man should ever sin by ignorance, infirmity, impenitency, unbelief, or any particular transgression: that God purposed to give to every man the plentiful and effectual means of grace, and that every man should actually apply the death of Christ. For if every man successively had obeyed the commandment given to Adam, and fulfilled that charge, the doctrine of salvation had been published to every man, every man had been borne and lived in Covenant, every man had actually applied the death of Christ unto himself, every man had enjoyed all the Ordinances of God: yea, there had been no impenitent person, I might add, properly no sinner but Adam and Eve. Then they could not say, Christ came to save the world, under which infidels must be comprehended, or that he prayed for his persecutors and unbelievers, nor that he came to save his people from their sins: for if this charge had been obeyed, there had been no Infidel, nor persecutor, nor sinner amongst his people, but only our first Parents. And by the same evasion, they may hold that Christ died for all and every man, when he died for no man living, or that ever lived, but Adam only.

Amongst many effects of Christs death reckoned up in this argument, this is the most generall, and all the rest depend upon it: and if the meanes be not vouchsafed to all, none of the rest can be ⟨p. 234⟩common to every one. It is a received principle amongst them, that as God loved the world, and Christ gave himselfe a ransome for all men, or is the propitiation for the sins of the whole world so God willed that the Gospell concerning Christ should be published to all men in the world. Corvin. in Mol. cap. 31. sect. 33. If then the Gospell be not published, or God willed not that the Gospell should be published to all and every man in the world, Christ died not for all and every man. Adam and Noah having received the Covenant, were bound to teach their children, and so successively in all ages: Psal. 78. which had it been observed, none had failed to have the same published unto him. If this be applied to the present purpose, they must teach only, that Christ died for all and every man, if they that be in Covenant, shall carefully observe the charge and commandement of God. And by the same reason they may conclude, that God gave his Sonne to die, and that with plenary purpose, that no man should ever sinne by ignorance, infirmity, impenitency, unbeliefe, or any particular transgression: that God purposed to give to every man the plentifull and effectuall meanes of grace, and that every man should actually apply the death of Christ. For if every man successively had obeyed the commandement given to Adam, and fulfilled that charge, the doctrine of salvation had been published to every man, every man had been borne and lived in Covenant, every man had actually applyed the death of Christ unto himselfe, every man had enjoyed all the Ordinances of God: yea, there had been no impenitent person, I might adde, properly no sinner but Adam and Eve. Then they could not say, Christ came to save the world, under which infidels must be comprehended, or that he prayed for his persecutours and unbeleevers, nor that he came to save his people from their sinnes: for if this charge had been obeyed, there had been no Infidell, nor persecutour, nor sinner amongst his people, but only our first Parents. And by the same evasion, they may hold that Christ died for all and every man, when he died for no man living, or that ever lived, but Adam only.

But this is nothing to prove, that since many Nations have neglected their charge, and being fallen from God have received from him a Bill of divorce, a commandment hath been given notwithstanding unto his servants in all ages, to publish the doctrine of salvation unto every creature amongst all Nations.

But this is nothing to prove, that since many Nations have neglected their charge, and being fallen from God have received from him a Bill of divorce, a commandement hath been given notwithstanding unto his servants in all ages, to publish the doctrine of salvation unto every creature amongst all Nations.

Adam and Noah were in Covenant, is there the same reason of them and their posterity continuing in the faith, that there is of them that be strangers to the Covenant, shut up in darkness, and never heard the sound of the Gospel for many generations together?

Adam and Noah were in Covenant, is there the same reason of them and their posterity continuing in the faith, that there is of them that be strangers to the Covenant, shut up in darknesse, and never heard the sound of the Gospell for many generations together?

It seemeth sufficient to Princes (say they) to publish their Laws in some places, at some times, though they concern all, are for their good, and take hold of them, if they be not observed, leaving it to Parents to teach their children, and every one to enquire for his own good.

It seemeth sufficient to Princes (say they) to publish their Lawes in some places, at some times, though they concerne all, are for their good, and take hold of them, if they be not observed, leaving it to Parents to teach their children, and every one to enquire for his own good.

In this comparison there be divers things unlike, divers that cannot befitted to the purpose, unless it be in a sense contrary. For they say, Laws once sufficiently published bind and stand in force, though unknown, or scarcely possible to be known by some particular men now living in some remote parts of the dominions: And the plain direct reddition is, That God having made a Covenant of grace with Adam and his posterity, all and every man is bound to believe in Christ, and walk in obedience, though he be ignorant of his duty, never received ability to do it, never had means possible to come to the knowledge of Christ: yea, though he be cast off, and left to the hardness of his heart. God hath commanded Parents to teach their children. Who doubts of that? But the question is, whether God hath vouchsafed sufficient means of grace to every man, which is not hereby proved, because God, when he gave his Covenant, enjoined Parents to teach their children. We grant the Lord is wanting in nothing, which either he promised, or in his eternal wisdom and justice saw meet to be done, and that such as be deprived of the means of grace be justly deprived. But we say, as experience confirmeth, that sufficient means of grace hath not been afforded to every man living since the fall of Adam.

In this comparison there be divers things unlike, divers that cannot befitted to the purpose, unlesse it be in a sense contrary. For they say, Lawes once sufficiently published bind and stand in force, though unknowne, or scarcely possible to be known by some particular men now living in some remote parts of the dominions: And the plaine direct reddition is, That God having made a Covenant of grace with Adam and his posterity, all and every man is bound to beleeve in Christ, and walke in obedience, though he be ignorant of his duty, never received ability to do it, never had meanes possible to come to the knowledge of Christ: yea, though he be cast off, and left to the hardnesse of his heart. God hath commanded Parents to teach their children. Who doubts of that? But the question is, whether God hath vouchsafed sufficient means of grace to every man, which is not hereby proved, because God, when he gave his Covenant, injoyned Parents to teach their children. We grant the Lord is wanting in nothing, which either he promised, or in his eternall wisdome and justice saw meet to be done, and that such as be deprived of the means of grace be justly deprived. But we say, as experience confirmeth, that sufficient meanes of grace hath not been afforded to every man living since the fall of Adam.