A commentary upon the book of the Revelation Wherein the text is explained, the…A commentarie upon the book of the Revelation Wherein the text is explained, the…
A commentary upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependence on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithful servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principal purposes and words contained in this treatise.
A commentarie upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependance on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithfull servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principall purposes and words contained in this treatise.
James Durham 1622–1658Edinburgh: printed by Christopher Higgins, 1658
[8], 787, [17] p. · 683k words · Wing D2805 · ESTC R216058
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
To clear this a little, when we speak of satisfaction, these things shortly are intended. First, That as • man had made himself liable to the curse for provoking of God, and (to speak after the manner of men, as most of all this must be understood) thereby had wronged the Majesty of God, by daring to disobey Him and to s•ight His Authority; so there is in Christs taking on of that debt, and humbling of Himself to suffer for the same, a proportionableness, and an equivalency for the vindicating of the Glory of the Holiness, Justice, and Sovereignty of God, and to make these shine more, than if the sinners had been actually put-at for satisfying in their own persons: for, t•at the Fathers fellow▪ equal, and only begotten Son should humble Himself and become Ma•, and in that nature suffer; and that the Majesty of God should make His Sword awake against Him, and smi•e Him, &c. doth much more abundantly declare and set forth the Justice of God, that will prosecute His threatenings, and His Sovereignty and Authority, in that He is obeyed and submitted unto, by such an excellent Person, as His only begotten Son, than if either man had not sinned, or he who is but a wretched creature should have been cast into Hell: for▪ by this, Justice had never been satisfied, nor had the Authority of God been manifested by such a glorious instan•e as the obedience of the Man Christ Jesus. So that we are to conceive of satisfaction, in this matter, as that word useth to be understood amongst men, that is, when an injured, or wronged person, is appeased and satisfied in reference to the party that hath done him injury, by the intervening recompense and satisfaction of some other, purposely, by such an equivalent compensation, intending the same. Secondly, When we speak of satisfaction in this case, it doth respect Gods purpose and intention in designing the death and sufferings of the Mediator for this very end in the Covenant of Redemption: so that when there was no imaginable satisfaction to be expected from creatures, whereby there might be a vindication of Gods Justice, that so way might be made to pardon Elect sinners; for this very end, a Body was designed and prepared for the Mediator; and, as it is, Is•. 53.6.
To clear this a little, when we speak of satisfaction, these things shortly are intended. First, That as • man had made himself liable to the curse for provoking of God, and (to speak after the manner of men, as most of all this must be understood) thereby had wronged the Majesty of God, by daring to disobey Him and to s•ight His Authority; so there is in Christs taking on of that debt, and humbling of Himself to suffer for the same, a proportionablnesse, and an equivalencie for the vindicating of the Glory of the Holinesse, Justice, and Soveraignty of God, and to make these shine more, than if the sinners had been actually put-at for satisfying in their own persons: for, t•at the Fathers fellow▪ equal, and only b•gotten Son should humble Himself and become Ma•, and in that nature suffer; and that the Majesty of God should make His Sword awake against Him, and smi•e Him, &c. doth much more abunda•tly declare and set forth the Justice of God, that will prosecute His threatnings, and His Soveraignty and Authority, in that He is obeyed and submitted unto, by such an excellent Person, as His only begotten Son, than if either man had not sinned, or he who is but a wretched creature should have been casten into Hell: for▪ by this, Justice had never been satisfied, nor had the Authority of God been manifested by such a glorious instan•e as the obedience of the Man Christ Jesus. So that we are to conceive of satisfaction, in this matter, as that word useth to be understood amongst men, that is, when an injured, or wronged person, is appeased and satisfied in reference to the party that hath done him injury, by the interveening recompence and satisfaction of some other, purposly, by such an equiv•lent compensation, intending the same. Secondly, When we speak of satisfaction in this case, it doth respect Gods purpose and intention in designing the death and sufferings of the Mediator for this very end in the Covenant of Redemption: so that when there was no imaginable satisfaction to be expected from creatures, whereby there might be a vindication of Gods Justice, that so way might be made to pardon Elect sinners; for this very end, a Body was designed and prepared for the Mediator; and, as it is, Is•. 53.6.
The Lord laid upon Him the iniquities of us all, and in His counsel and decree, did appoint Him, who knew no sin, to become sin for others, and thereby as a Cautioner to be liable to their debt. Thirdly, This also is intended, that the Mediator, in His accepting of the offer, and in laying down of His life, did purposely intend thus to satisfy: for, when Sacrifices and Burnt-offerings, &c. could not please God, nor satisfy Him in this respect, Then did the Son willingly undertake with delight to do Gods will, as it is, Psal. 40.6, 7, &c. And it is on this ground, that Christ is called the Ca•tioner, Heb. 7.22. because He undertook the satisfying for our debt; and upon this ground, was there access in Justice to exact it of Him, though He Himself knew no sin. For which, see Is•. 53.7, and 10. • Corinth. 5.21. In the fourth place, this is included, That by the Lord JEHOVAH, the ⟨p. 297⟩offended party, this death and willing suffering of our blessed Lord Jesus, was actually accepted, as satisfactory and well-pleasing to Him, in the room and stead of these who had offended; so that thereby He, in the order agreed upon, doth lay by quarrels at the offending party, as men do discharge the principal Creditor the debt, when the Cautioner hath satisfied in his name. Hence the Lord pronounceth often, that in His beloved Son He is well pleased, and that He hath found a ransom, Job 33. vers. 24. and from this it is, that His death is called a Propitiation, as being acceptable to God, when other Sacrifices could not be. That in these respects, Christs death is truly a satisfaction for sin, may from this Text thus be made out:
The Lord laid upon Him the iniquities of us all, and in His counsel and decree, did appoint Him, who knew no sin, to become sin for others, and thereby as a Cautioner to be liable to their debt. Thirdly, This also is intended, that the Mediator, in His accepting of the offer, and in laying down of His life, did purposly intend thus to satisfie: for, when Sacrifices and Burnt-offerings, &c. could not please God, nor satisfie Him in this respect, Then did the Son willingly undertake with delight to do Gods will, as it is,
First, If by Christs death we be redeemed, and if the effect flowing from His death be a Redemption, Then is His death (under which all His sufferings are comprehended) a proper price and satisfaction for sin; But the former is true. Therefore, &c. There is a double strength in this Argument to make out the Connection, first, in the word Redemption: Which, (as we show in the exposition) beside other things, doth imply, 1. That sinners by sin are sold and mor-gaged, and the Law, and Curse have obtained a right over them. 2. That, at least, in respect of that established Law and Curse (that day thou eatest, thou shalt die) there was no dissolving of that right, but by some intervening satisfaction: otherwise the Lord, who pronounced it, might be thought not to be just and true in His threatenings. 3. This is implied, that when men and creatures could give no price, our Lord Jesus did actually undertake, and accordingly did pay, Therefore it is a Redemption, because it is a freedom that was bought; and He is a Redeemer, because He did buy it, and satisfy for it: and this expression, being borrowed from the manner of men, will infer no less, as is said. The second part of the strength of the Argument, is in this, That this Redemption is attributed to His death, and blood, Thou hast redeemed us by Thy blood; and these, put together, make it exceeding strong: for, the very price of the Redemption is thereby clearly held forth. So, if it be asked, Why is Christ called a Redeemer? Answ. Because He redeemed us. If again it be said, Wherewith did He redeem us, or, With what price? It is answered, with His blood; And indeed there can be no other reason why so frequently our Redemption is attributed to His death, but because His death cometh-in in a peculiar respect thereunto; so that when we (as once Isaac was to his father) were lying obnoxious to the stroke of Gods Justice, He offered Himself in our room (as there was a Ram provided in the place of Isaac) that thereby we might escape, as it is, 2 Cor. 5.21. Gal. 3.13, 14. He redeemed us from the curse, being Himself made a curse for us; which must be understood, to be in our stead.
First, If by Christs death we be redeemed, and if the effect flowing from His death be a Redemption, Then is His death (under which all His sufferings are comprehended) a proper price and satisfaction for sin; But the former is true. Therefore, &c. There is a double strength in this Argument to make out the Connexion, first, in the word Redemption: Which, (as we shew in the exposition) beside other things, doth imply, 1. That sinners by sin are sold and mor-gaged, and the Law, and Curse have obtained a right over them. 2. That, at least, in respect of that established Law and Curse (that day thou eatest, thou shalt die) there was no dissolving of that right, but by some interveening satisfaction: otherwise the Lord, who pronounced it, might be thought not to be just and true in His threatnings. 3. This is implyed, that when men and creatures could give no price, our Lord Jesus did actually undertake, and accordingly did pay, Therefore it is a Redemption, because it is a freedom that was bought; and He is a Redeemer, because He did buy it, and satisfie for it: and this expression, being borrowed from the manner of men, will infer no lesse, as is said. The second part of the strength of the Argument, is in this, That this Redemption is attributed to His death, and bloud, Thou hast redeemed us by Thy bloud; and these, put together, make it exceeding strong: for, the very price of the Redemption is thereby clearly held forth. So, if it be asked, Why is Christ called a Redeemer? Answ. Because He redeemed us. If again it be said, Wherewith did He redeem us, or, With what price? It is answered, with His bloud; And indeed there can be no other reason why so frequently our Redemption is attributed to His death, but because His death cometh-in in a peculiar respect thereunto; so that when we (as once Isaac was to his father) were lying obnoxious to the stroke of Gods Justice, He offered Himself in our room (as there was a Ram provided in the place of Isaac) that thereby we might escape, as it is,
Secondly, (which is almost one with the last branch of the former) It is clear by this, that all the good that cometh to the redeemed, is still reckoned as the effect and purchase of Christs suffering; which must respect the merit and efficacy of His blood, as by way of satisfaction procuring the same. And in this respect, it may be said singularly of the Mediator, the second Person of the God-head, that He hath procured this Redemption, otherwise than can be said of the first and third Person of the blessed Trinity. Therefore also we are said to be loved by him, and washen by his own blood, Chap. 1.5. But of this Argument was spoken in the former.
Secondly, (which is almost one with the last branch of the former) It is clear by this, that all the good that cometh to the redeemed, is still reckoned as the effect and purchase of Christs suffering; which must respect the merit and efficacy of His bloud, as by way of satisfaction procuring the same. And in this respect, it may be said singularly of the Mediator, the second Person of the God-head, that He hath procured this Redemption, otherwise than can be said of the first and third Person of the blessed Trinity. Therefore also we are said to be loved by him, and washen by his own bloud, Chap. 1.5. But of this Argument was spoken in the former.
Thirdly, This is brought as the Song of all the redeemed, and as that which will agree to all of them, when the Congregation of the first-born shall be brought together: Now, what other influence can the blood of Christ have upon these who were redeemed by Him, from the foundation of the world, and before His death, when the example thereof could have no effect, or upon young ones, upon whom His sufferings can have no moral influence by opening or confirming to them Doctrinally the way to Heaven? and yet, both these may well be capable of the efficacy thereof, as it is considered as a satisfaction: now, considering that all the redeemed, are equally, and in the same respects, obliged to Christs death for their life, and for that cause do jointly concur in the same Song of praise; we must either say, that none such as have been formerly instanced, are saved; or, we must say, that they are all saved without any respect to His sufferings: both which, are false and absurd: or, lastly, we must acquiesce in this, That by Christs sufferings, as by a satisfaction, this was procured to them; and therefore consequently, that His death is to be considered as such, seeing no otherwise it can have influence on their Redemption. And there being but one Redemption, and one way by which it is procured, to wit, Christs death; and one Song, comprehending the acknowledgement of all the redeemed; and seeing ⟨p. 298⟩to some, it must be a satisfaction: Therefore it must be esteemed to be so, in reference to all others also, who are, or shall be partakers thereof.
Thirdly, This is brought as the Song of all the redeemed, and as that which will agree to all of them, when the Congregation of the first-born shall be brought together: Now, what other influence can the bloud of Christ have upon these who were redeemed by Him, from the foundation of the world, and before His death, when the example thereof could have no effect, or upon young ones, upon whom His sufferings can have no morall influence by opening or confirming to them Doctrinally the way to Heaven? and yet, both these may well be capable of the efficacy thereof, as it is considered as a satisfaction: now, considering that all the redeemed, are equally, and in the same respects, oblieged to Christs death for their life, and for that cause do joyntly concur in the same Song of praise; we must either say, that none such as have been formerly instanced, are saved; or, we must say, that they are all saved without any respect to His sufferings: both which, are false and absurd: or, lastly, we must acquiesce in this, That by Christs sufferings, as by a satisfaction, this was procured to them; and therefore consequently, that His death is to be considered as such, seing no otherwise it can have influence on their Redemption. And there being but one Redemption, and one way by which it is procured, to wit, Christs death; and one Song, comprehending the acknowledgement of all the redeemed; and seing
Fourthly, This fruit of His death, to wit, Redemption, is peculiar to some of all Kindreds, and Nations, and is not common to all. It must therefore be considered as flowing from His death, as a satisfaction meritoriously procuring the same: otherwise, these effects, which may follow upon His confirming His Doctrine by His death, giving an example to others, &c are common indifferently to all that are bearers of the Gospel: for, in these respects He is so, and doth so to all. This therefore, being peculiar to some, (as the next Doctrine will further clear) must be understood as qualified by the Covenant of Redemption to be for the satisfying in the room of such and such, and not of others: which consideration doth plainly bring it to the notion of a satisfaction.
Fifthly, There is a special emphasis and significancy in this, that Thou hast redeemed us by Thy blood, &c. which doth respect the excellency of the Person who did l•y down His blood for making of this purchase. It is Thou, who art the first and last, who was dead, and is alive, and liveth for ever, who art the Son of God; yea, who art God, Act. 20.28. a• was more fully cleared, Chap. 1.4. for, Thou and Th•, relate to the Person described by such titles in the former part of this Prophecy. This doth give ground for this Argument, If the purchase made by the blood of Jesus Christ be such as could be made by none, but by the blood of Him who was, and is God, Then His death and sufferings for that end, must be a satisfaction, and by their merit and efficacy procure the Redemption purchased; But the former is true. Therefore, &c. The reasons of the consequence, are, because, First, all the other ends of suffering may be in the sufferings of a mere man. Secondly, There were not need of such an excellent price, if the merit and worth thereof did not concur, by way of satisfaction, for obtaining of this Redemption. Thirdly, This respect to the excellency of the Person, showeth where-from mainly their Redemption doth flow, to wit, that the Person dying, was of such worth; and that therefore His death and sufferings are accounted of great price before God. And lastly, Th•re is here a clear opposition, Thou hast redeemed us by Thy blood, tha• is, Thou, who art God, hast condescended to lay down Thy life, and sh•d Thy blood for us who were of little worth: which doth import, that His sufferings were estimated in the stead of what should have been other ways exacted from them.
Fifthly, There is a speciall emphasis and significancy in this, that Thou hast redeemed us by Thy bloud, &c. which doth respect the excellency of the Person who did l•y down His bloud for making of this purcha•e. It is Thou, who art the first and last, who was dead, and is alive, and liveth for ever, who art the Son of God; yea, who art God,
These Arguments will be the more clear, if we consider that opposition which i• made by the Apostle, Rom. 5. betwixt our blessed Lord Jesus, the second Adam, and the first Adam, of whom men have their sinful being: for, in that comparison and opposition, Christ is not only made the Author of life to these that are by Faith His seed, as the first Adam was the author of death to these that descend from him; but also and especially in this, that as by the disobedience and transgression of Adam, death was brought upon his Posterity, as being procured by the guilt and demerit (to speak so) of that offence; So by the obedience, Righteousness and sufferings of the other, life and freedom from the dominion of sin is purchased, and that by way of merit and satisfaction equivalent to the former offence. For, as by Adams fall, the Holiness and Justice of God were wronged, So by the obedience of the second Adam, they were wonderfully made to shine. And this being the Apostles scope, to compare these two Adams together, both in respect of the opposite effects that flow from them to their seed, and in respect of the opposite means by which these are procured, This which is asserted must necessarily follow.
These Arguments will be the more clear, if we consider that opposition which i• made by the Apostle, Rom. 5. betwixt our blessed Lord Jesus, the second Adam, and the first Adam, of whom men have their sinfull being: for, in that comparison and opposition, Christ is not only made the Author of life to these that are by Faith His seed, as the first Adam was the author of death to these that descend from him; but also and especially in this, that as by the disobedience and transgression of Adam, death was brought upon his Posterity, as being procured by the guilt and demerite (to speak so) of that offence; So by the obedience, Righteousnesse and sufferings of the other, life and freedom from the dominion of sin is purchased, and that by way of merit and satisfaction equivalent to the former offence. For, as by Adams fall, the Holinesse and Justice of God were wronged, So by the obedience of the second Adam, they were wonderfully made to shine. And this being the Apostles scope, to compare these two Adams together, both in respect of the opposite effects that flow from them to their seed, and in respect of the opposite means by which these are procured, This which is asserted must necessarily follow.
It is also observable, and doth exceedingly confirm, the truth la•d down, and discover the horridness of the opposite blasphemy, that the denying of Christs death to be a satisfaction, and the denying of His blessed God-head, are so knit together, that the asserting of the one, doth infer the other. Therefore these wretched S•cinians, who deny the eternal God-head, and the personality of the second person of the Godhead, must also deny the merit and excellency of His obedience in His death, without which it could not be a satisfaction. But, on the contrary, the redeemed, who have the right thoughts of Christs God-head, have also this impression of His death, that it is a satisfaction laid down in their name; upon both which grounds, they praise in this Song, to wit, that so excellent a Person should redeem them by so excellent a price as the blood of God: and this doth demonstrate their engagement to Him, that when (upon supposition of the threatened curse, at least) there was no other that could undertake their debt, or satisfy for them, but He ⟨p. 299⟩who was God, That even then He, who was the Son of God, did undertake the same. We are persuaded, that all who ever shall share in this Song, shall acknowledge both these truths, and heartily bless the Son of God for making satisfaction by His blood. And considering that the Abettors of this blasphemy do by this deny the God-head of our blessed Lords Person, and altogether make void the efficacy of His Sacrifice and Priestly office, so that neither His Person nor His Offices are acknowledged by them, which yet are the two great and solid foundations of Christianity, Therefore they are not worthy to be disputed with, nor accounted Christians; but rather to be joined with, and reckoned among, Heathens, or the followers of Mahomet and the receivers of His Alcoran. For which cause, Christians would guard against this most horrid Error, as being most blasphemous against the Mediator, and most destructive to their own Salvation; for, by these grounds, they can neither have a Redeemer, nor a Redemption. It is reported of Socinus, (the great Patron of this blasphemy, by a Learned man, to wit, Cameron, who writeth that he had it from one of his disciples) that he privately denied the world to be made of nothing, lest thereby he should be necessitated to acknowledge the infiniteness of Gods power;
It is also observable, and doth exceedingly confirm, the truth lad down, and discover the horridnesse of the opposite blasphemie, that the denying of Chrits death to be a satisfaction, and the denying of His blessed God-head, are so knit together, that the asserting of the one, doth infer the other. Therefore these wretched Scinians, who denie the eternall God-head, and the personality of the second person of the Godhead, must also denie the merit and excellency of His obedience in His death, without which it could not be a satisfaction. But, on the contrary, the redeemed, who have the right thoughts of Christs God-head, have also this impression of His death, that it is a satisfaction laid down in their name; upon both which grounds, they praise in this Song, to wit, that so excellent a Person should redeem them by so excellent a price as the bloud of God: and this doth demonstrate their engagement to Him, that when (upon supposition of the threatned curse, at least) there was no other that could undertake their debt, or satisfie for them, but He
which afterward was more publicly avowed and contended-for by some of his followers. What horrible t•ings are there, that mens corruptions will not conceive and foster? and what height or depth will not the devil drive men to, where he getteth liberty? These things have ever been abhorred as most detestable, even as to the very mentioning of them; yet this horrid blasphemy wanteth not its Patrons in this spring-time of Error: And therefore men ought to walk the more circumspectly in reference to the same.
which afterward was more publickly avowed and contended-for by some of his followers. What horrible t•ings are there, that mens corruptions will not conceive and foster? and what hieght or depth will not the devil drive men to, where he getteth liberty? These things have ever been abhorred as most detestable, even as to the very mentioning of them; yet this horrid blasphemie wanteth not its Patrons in this spring-time of Errour: And therefore men ought to walk the more circumspectly in reference to the same.
The second Doctrine that we propose from the words, is, That though the death and sufferings of Christ, be properly a satisfaction to the Justice of God for sin; yet is not this intended by Christ, nor accepted of by God as a price and satisfaction for the sins of all men, and for the procuring of Redemption to them, but only for some peculiarly chosen of God, and by His decree of Election separated from others.
THe second Doctrine that we propose from the words, is, That though the death and sufferings of Christ, be properly a satisfaction to the Justice of God for sin; yet is not this intended by Christ, nor accepted of by God as a price and satisfaction for the sins of all men, and for the p•ocuring of Redemption to them, but only for some peculiarly chosen of God, and by His decree of Election seperated from others.
It is true, that Christs death, being considered abstractly and materially in it self, in respect of the Person who died, and in respect of the manner of His performing this obedience with so much cheerfulness, reverence, &c. may be, and by Divines is said to be, of an infinite value; So that if it had been so intended and transacted in the Covenant of Redemption, it might have been in the former respects accounted, and accepted as a price for many moe; yea, for all: because, such suffering, performed by such a Person, is equivalent unto, and, in respect of His excellency who su•fers, beyond the e•ternall sufferings of all mere creatures. But Christs death, being considered formally, as a price and satisfaction, with respect to the transaction that is made in the Covenant of Redemption, it must be qualified and understood with respect to the Lords proposing of the terms, the Mediators condescending thereto, and H•s intention in undertaking and executing the same, as also with respect to the Lords accepting of the same as such. Therefore it is not to be enquired here, what Christs death is in it self abstractly? nor what it might have been, if the Sovereign Lord had so thought good? but it is to be enquired, if the Lords purpose in giving of His Son to die, and the sons in obeying the same, was, to have that death, and these sufferings laid down as a price and satisfaction for all? We say, that in that respect, it was neither intended by the Son, nor accepted by God as a satisfaction for all, but allanerly for such as He had chosen, and by His purpose had separated to Himself out of all kindreds, tongues and nations: which by several Arguments may be strongly concluded from this place.
It is true, that Chr•sts death, being considered abstractly and materially in it self, in respect of the Person who died, and in respect of the manner of His performing this obedience with so much chearfulness, reverence, &c. may be, and by Divines is said to be, of an infinit value; So that if it had been so intended and transacted in the Covenant of Redemption, it might have been in the former respects accounted, and accepted as a price for many moe; yea, for all: because, such suffering, performed by such a Person, is equivalent unto, and, in respect of His excellencie who su•fers, beyond the e•ternall sufferings of all meer creatures. But Christs death, being considered formally, as a price and satisfaction, with respect to the transaction that is made in the Covenant of Redemption, it must be qualified and understood with respect to the Lords proposing of the terms, the Mediators condescending thereto, and Hs intention in undertaking and executing the same, as also with respect to the Lords accepting of the same as such. Therefore it is not to be enquired here, what Christs death is in it self abstractly? nor what it might have been, if the Soveraign Lord had so thought good? but it is to be enquired, if the Lords purpose in giving of His Son to die, and the sons in obeying the same, was, to have that death, and these sufferings laid down as a price and satisfaction for all? We say, that in that respect, it was neither intended by the Son, nor accepted by God as a satisfaction for all, but allanerly for such as He had chosen, and by His purpose had separated to Himself out of all kindreds, tongues and nations: which by severall Arguments may be strongly concluded from this place.
Arg. 1. Christs death and sufferings were not intended as a price and satisfaction to buy or redeem any, but such as were proposed by God to the Mediator in the Covenant of Redemption to be redeemed by Him; But all and every one were not so proposed. Therefore Christs death and sufferings were not intended as a price and satisfaction to redeem all and ⟨p. 300⟩every one. The major of this Argument, doth not only appear, at the first, to be very reasonable, but doth necessarily flow even from the emphasis of this word redeeming: Which doth suppose, First, That man, being under a kindly relation to God, did by sin fall from the same. Secondly, It supposeth, that man, by sin, is made obnoxious to Gods curse, and also that he is unable to extricate or expede himself therefrom. Thirdly, It supposeth the Lords condescending to think of the redeeming of some from that curs•; and for that end, to propose and accept of such a satisfaction, for such person•, and on such terms as himself should propose, or had proposed: and therefore any Redemption doth first presuppose the Lords condescending to admit of such a bargain in the general; and it being an act of His Sovereignty, there can be no other rule but His good-pleasure, whereby either the persons to be redeemed, or the terms upon which, or the time when, such a satisfaction is to be made for such persons &c. are to be regulated: we must therefore look to his proposing of the same as the foundation whereby all that followeth is to be squared▪ for, this phrase redeeming, being borrowed from the manner of men, doth hold forth the Lord upon the one side, as the party offended, making offer to accept of such a satisfaction, for such offenders; and on the other side, it representeth the Mediator as the buyer and Redeemer, accepting of such an offer in all the circumstances thereof, to wit, to engage to be a Redeemer to such and such persons, to consent to lay down such and such a satisfaction and price for their Redemption, and to perform the same in the time and manner condescended upon by the Lord. And it is the conceiving of this great transaction of the Elects Redemption under this form, to wit, as having such an offer upon the one side, and such a• acceptation upon the other, that maketh it get the name of a Covenant in Scripture:
because •o, it is represented as a mutual bargain, in the manner as bargains use to be transacted amongst men: which yet is done for the helping of us to understand this mystery, and is not beyond this scope to be extended. From all which, it doth appear, that the Fathers proposal (to say so) or H•s intention and purpose, must regulate this whole business of Redemption; and therefore must the extent of Christs death, as it is a satisfaction, be understood according to the same. Hence, the Lord Christ, doth so frequently assert, that he came not to do his own will, but the will of him that sent him, and to finish his work, and to give eternal life to as many as God had given to him, and such like. Whereby it is evident, that the Lord hath particularly ordered the work of Redemption according to His good pleasure in the respects formerly mentioned; and that the Mediators death and sufferings are to be looked upon as regulated and qualified in respect of their effects, according to what hath been proposed to Him. This first Proposition, we suppose, is now clear, and may be yet f•rther confirmed: for, it cannot be said, that God intended to have any redeemed but these whom He did propose to the Mediator: Again, it cannot be said, that any were by Him intended to be redeemed, whom He did not thus propose in the Covenant of Redemption, and give unto the Mediator for that end: and, in the last place, it must be sa•d, that all whom He d•d propose in that bargain of Redemption, were designed by Him actually to be redeemed: otherwise many absurd conclusions (reflecting upon the Lords serious manner of proceeding in that business, and upon His wise manner of contriving the same, as also upon His effectual way of bringing about what He hath intended) will follow; which without horror cannot be imagined. Therefore it will follow, that the Sons actual bearing the iniquities of such as are redeemed, and the Fathers proposing of such and such to Him for that end, must be of equal extent.
because •o, it is represented as a mutuall bargain, in the manner as bargains use to be transacted amongst men: which yet is done for the helping of us to understand this mystery, and is not beyond this scope to be extended. From all which, it doth appear, that the Fathers proposall (to say so) or H•s intention and purpose, must regulate this whole bussinesse of Redemption; and therefore must the extent of Christs death, as it is a satisfaction, be understood according to the same. Hence, the Lord Christ, doth so frequently assert, that he came not to do his own will, but the will of him that sent him, and to finish his work, and to give eternall life to as many as God had given to him, and such like. Whereby it is evident, that the Lord hath particularly ordered the work of Redemption according to His good pleasure in the respects formerly mentioned; and that the Mediators death and sufferings are to be looked upon as regulated and qualified in respect of their effcts, according to what hath been proposed to Him. This first Proposition, we suppose, is now clear, and may be yet frther confirmed: for, it cannot be said, that God intended to have any redeemed but these whom He did propose to the Mediator: Again, it cannot be said, that any were by Him intended to be redeemed, whom He did not thus propose in the Covenant of Redemption, and give unto the Mediator for that end: and, in the last place, it must be sad, that all whom He dd propose in that bargain of Redemption, were designed by Him actually to be redeemed: otherwise many absurd conclusions (reflecting upon the Lords serious manner of proceeding in that businesse, and upon His wise manner of contriving the same, as also upon His effectuall way of bringing about what He hath intended) will follow; which without horrour cannot be imagined. Therefore it will follow, that the Sons actuall bearing the iniquities of such as are redeemed, and the Fathers proposing of such and such to Him for that end, must be of equal extent.
Now as to the minor proposition of the Argument, It is certain, that all and every one were not proposed (much less all indifferently) by the Lord JEHOVAH to the Mediator, to be bought or redeemed by Him; And may be made to appear thus, 1. Because the Lord did never intend that all should be glorified and actually partake of Redemption, He having decreed the glorifying of His Justice on some, as the manifesting of His mercy upon others; and therefore it cannot be said that the Lord did intend such to be redeemed by the Son, or that He did, for that end, propose them to Him.
Now as to the minor proposition of the Argument, It is certain, that all and every one were not proposed (much lesse all indifferently) by the Lord JEHOVAH to the Mediator, to be bought or redeemed by Him; And may be made to appear thus, 1. Because the Lord did never intend that all should be glorified and actually partake of Redemption, He having decreed the glorifying of His Justice on some, as the manifesting of His mercy upon others; and therefore it cannot be said that the Lord did intend such to be redeemed by the Son, or that He did, for that end, propose them to Him.
. because He undertook the satisfying for our debt; and upon this ground, was there accesse in Justice to exact it of Him, though He Himself knew no sin. For which, see Is•. 53.7, and 10. • C•rinth. 5.21. In the fourth place, this is included, That by the Lord JEHOVAH, the
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offended party, this death and willing suffering of our blessed Lord Jesus, was actually accepted, as satisfactory and well-pleasing to Him, in the room and stead of these who had offended; so that thereby He, in the order agreed upon, doth lay by quarrels at the offending party, as men do discharge the principal Creditor the debt, when the Cautioner hath satisfied in his name. Hence the Lord pronounceth often, that in His beloved Son He is well pleased, and that He hath found a ransom, Iob 33. vers. 24. and from this it is, that His death is called a Propitiation, as being acceptable to God, when other Sacrifices could not be. That in these respects, Christs death is truely a satisfaction for sin, may from this Text thus be made out:
. He redeemed us from the curse, being Himself made a curse for us; which must be understood, to be in our stead.
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to some, it must be a satisfaction: Therefore it must be esteemed to be so, in reference to all others also, who are, or shall be partakers thereof.
Act. 20.28
. a• was more fully cleared, Chap. 1.4. for, Thou and Th•, relate to the Person described by such titles in the former part of this Prophesie. This doth give ground for this Argument, If the purchase made by the bloud of Jesus Christ be such as could be made by none, but by the bloud of Him who was, and is God, Then His death and suff•rings for that end, must be a satisfaction, and by their merit and efficacy procure the Redemption purchased; But the former is true. Therefore, &c. The reasons of the consequence, are, because, First, all the other ends of suffering may be in the sufferings of a meer man. Secondly, There were not need of such an excellent price, if the merit and worth thereof did not concur, by way of satisfaction, for obtaining of this Redemption. Thirdly, This respect to the excellency of the Person, sheweth where-from mainly their Redemption doth flow, to wit, that the Person dying, was of such worth; and that therefore His death and sufferings are accounted of great price before God. And lastly, Th•re is here a clear opposition, Thou hast redeemed us by Thy bloud, tha• is, Thou, who art God, hast condescended to lay down Thy life, and sh•d Thy bloud for us who were of little worth: which doth import, that His sufferings were estimated in the stead of what should have been other wayes exacted from them.
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who was God, That even then He, who was the Son of God, did undertake the same. We are perswaded, that all who ever shall share in this Song, shall acknowledge both these truths, and heartily blesse the Son of God for making satisfaction by His bloud. And considering that the Abbettors of this blasphemie do by this denie the God-head of our blessed Lords Person, and altogether make void the efficacy of His Sacrifice and Priestly office, so that neither His Person nor His Offices are acknowledged by them, which yet are the two great and solid foundations of Christianity, Therefore they are not worthy to be disputed with, nor accounted Christians; but rather to be joyned with, and reckoned among, Heathens, or the followers of Mahomet and the receivers of His Alcaron. For which cause, Christians would guard against this most horrid Errour, as being most blasphemous against the Mediator, and most destructive to their own Salvation; for, by these grounds, they can neither have a Redeemer, nor a Redemption. It is reported of Socinus, (the great Patron of this blasphemie, by a Learned man, to wit, Cameron, who writeth that he had it from one of his disciples) that he privately denied the world to be made of nothing, lest thereby he should be necessitated to acknowledge the infinitenesse of Gods power;
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Arg. 1. Christs death and sufferings were not intended as a price and satisfaction to buy or redeem any, but such as were proposed by God to the Mediator in the Covenant of Redempti•n to be redeemed by Him; But all and every one were not so proposed. Therefore Christs death and sufferings were not intended as a price and satisfaction to redeem all and
⟨p. 300⟩
every one. The major of this Argument, doth not only appear, at the first, to be very reasonable, but doth necessarily flow even from the emphasis of this word redeeming: Which doth suppose, First, That man, being under a kindly relation to God, did by sin fall from the same. Secondly, It supponeth, that man, by sin, is made obnoxious to Gods curse, and also that he is unable to extricat or expede himself therefrom. Thirdly, It supponeth the Lords condescending to think of the redeeming of some from that curs•; and for that end, to propose and accept of such a satisfaction, for such person•, and on such terms as himself should propose, or had proposed: and therefore any Redemption doth first presuppose the Lords condescending to admit of such a bargain in the generall; and it being an act of His Soveraignity, there can be no other rule but His good-pleasure, whereby either the persons to be redeemed, or the terms upon which, or the time when, such a satisfaction is to be made for such persons &c. are to be regulated: we must therefore look to his proposing of the same as the foundation whereby all that followeth is to be squared▪ for, this phrase redeeming, being borrowed from the manner of men, doth hold forth the Lord upon the one side, as the party offended, making offer to accept of such a satisfaction, for such offenders; and on the other side, it representeth the Mediator as the buyer and Redeemer, accepting of such an offer in all the circumstances thereof, to wit, to engage to be a Redeemer to such and such persons, to consent to lay down such and such a satisfaction and price for their Redemption, and to perform the same in the time and manner condescended upon by the Lord. And it is the conceiving of this great transaction of the Elects Redemption under this form, to wit, as having such an offer upon the one side, and such a• acceptation upon the other, that maketh it get the name of a Covenant in Scripture:
