Archive for September 25th, 2008
Davenant:
1) THE gracious and saving will of God towards sinners is to be considered, as effectually applying to some persons, of his special mercy, the means of saving grace, according to that saying of the Apostle, “He hath mercy on whom he will;” or, as appointing sufficiently for all, of his common philanthropy, the means of saving grace, applicable to all for salvation, according to the tenor of the covenant of grace, as the Evangelist has said, God so loved the world, &c. Those whom the Divine will or good pleasure embraces under the first description, on them it always confers the means of saving grace in this life, and the end of grace, that is, life eternal, or glory, in the world to come (Rom.viii. 28,29, &c.; Eph. i. 3-5, &c. Those whom the Divine will embraces only under the latter description, on them it sometimes confers the means of saving grace, and sometimes does not; but it never confers the end of grace, that is, eternal life.
In this opinion, which is said to have been that of D. Cameron, the first member of the sentence is legitimately constructed, if he understands, that particular election, mere good pleasure, and effectual calling to grace and glory, depend in such a manner on the Divine will, that it does not separate this Divine will from the foreseen acts of the human will. For he who does this, falls into the error of the Semipelagians.
The second member of the sentence is involved and perplexed with so many ambiguous forms of speaking, that it is difficult to determine its truth or falsehood, without first dividing it into portions.
PART I.
Christ died for all men individually, with some general intention.
Christ is rightly said to have died for all men, inasmuch as on his death is founded a covenant of salvation, applicable to all men while they are in this world. Nor can he be improperly said to have died for each individually, inasmuch as his death may profit each for salvation, according to the tenor of the new covenant, none being excluded. On the other hand, it cannot profit any individual, contrary to the tenor of that covenant, although he should be of the elect. If Cain or Judas had believed and repented, he would be saved through the benefit and merit of the death of Christ. If David or Peter had not believed, nor repented, he would not be saved. In this sense the death of Christ may be understood to be set equally before all men individually.