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.
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 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 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.
If it be said, that though He did not intend their Salvation, as He did intend the Salvation and Redemption of the Elect, Yet may it be said, that He did intend their Redemption conditionally, and so propose them to the Mediator to be redeemed on these terms, that i•, if they should Believe. Ans. Of this we may afterward speak a word; Yet here, we say, 1. That this doth attribute to the only wise God a most derogating intention to His own ⟨p. 301⟩glory: for, it cannot be denied but He foreknew the event, and that such a conditional intention would not be sufficient to through the same: and to say, that He intended what He knew would never come to pass, or to apply such means as He knew could not be effectual to the end, cannot but with horror be thought upon. 2. We say, that the Scripture doth only mention one kind of proposing and giving to Christ, which is to be given absolutely to Him to be redeemed; and the opposition betwixt: this giving of some to Christ, and the not giving of others, is not as if it were betwixt two givings of diverse kinds, to wit, one conditional, and another absolute; but it is such an opposition as is betwixt giving, and not giving, or passing by; and therefore that former twofold giving, or proposing to Christ, cannot be admitted. 3. We say, if there be such a conditional proposing of the reprobate to Christ to be redeemed, it will not be easy to conceive the terms of the Covenant; for, there is but one Covenant mentioned, wherein (to say so) the bargain with the Mediator is concluded: this will infer two, to wit, one, absolute in reference to the Elect; an other, conditional in reference to the reprobate. Again, it will be difficult to determine whether Christ were to pay so much for them as for the Elect; for, it seemeth not just that He should pay as much for these who are but conditionally redeemed, (and for whom He doth not purchase the condition, and whom He hath not intended to make partakers of the benefits) as for these who are absolutely redeemed, to whom the condition is purchased, and for whom the benefits are intended. On the other side, it will be difficult to say, that a less price is required for this conditional Redemption; because so, it were no Redemption at all: for, if the Redemption must be at such a price, then what is less cannot procure the same.
If it be said, that though He did not intend their Salvation, as He did intend the Salvation and Redemption of the Elect, Yet may it be said, that He did intend their Redemption conditionally, and so propose them to the Mediator to be redeemed on these terms, that i, if they should Believe. Ans. Of this we may afterward speak a word; Yet here, we say, 1. That this doth attribute to the only wise God a most derogating intention to His own
Further, there is but one Covenant of Redemption mentioned in Scripture; and the Elect, or, these who were given to Christ and proposed to Him, are still mentioned as the object about which that bargain is transacted: we cannot therefore think of a conditional proposal, except we can see a distinct bargain and Covenant concerning the same; which yet will be no Covenant of Redemption. But we may touch this afterward. Secondly, That all were not proposed to Christ, or, given to Him, will thus appear, because by these titles, to wit, these that thou hast given me, &c. such are contradistinguished from others, as, from these who are not given to Christ: neither can there be any other reason why these are designed by such a name, but that in Gods purpose they were designed peculiarly to be redeemed, and accordingly were committed to the Mediator, and undertaken-for by Him in the Covenant of Redemption. Now, it cannot be said, that any other were proposed by God to the Mediator, but such as were thus given to Him; and seeing it is clear, that all were not thus given to Him, (for such are expressly distinguished from the passed-by world, Joh. 6.17.) Therefore all cannot be said to be proposed by God to the Mediator; and so consequently (which is the Conclusion of the main Argument,) His sufferings and death cannot be said to be intended as a price and satisfaction for the redeeming of all and every one; Nor, without the intention of the blessed Parties contracting, can they be be said to be a price for any: for, the price must needs relate to what is proposed to be redeemed or bought, this being the series, the Mediator did redeem these for whom He engaged and whose debt He did undertake; Again, He did undertake for these, and for these only, who were proposed and given by the Lord to Him for that end; But these were not all men, but some few that were peculiarly given to Him, as separated from others: Therefore, from the first to the last, it will follow, that not all men, but some few, peculiarly chosen by God, and given to Christ, were redeemed by His death, and have these sufferings, intended by the Mediator and accepted-of by the Lord JEHOVAH, as a price and satisfaction for their sins.
Further, there is but one Covenant of Redemption mentioned in Scripture; and the Elect, or, these who were given to Christ and proposed to Him, are still mentioned as the object about which that bargain is transacted: we cannot therefore think of a conditional proposal, except we can see a distinct bargain and Covenant concerning the same; which yet will be no Covenant of Redemption. But we may touch this afterward. Secondly, That all were not proposed to Christ, or, given to Him, will thus appear, because by these titles, to wit, these that thou hast given me, &c. such are contradistinguished from others, as, from these who are not given to Christ: neither can there be any other reason why these are designed by such a name, but that in Gods purpose they were designed peculiarly to be redeemed, and accordingly were committed to the Mediator, and undertaken-for by Him in the Covenant of Redemption. Now, it cannot be said, that any other were proposed by God to the Mediator, but such as were thus given to Him; and seing it is clear, that all were not thus given to Him, (for such are expresly distinguished from the passed-by world,
Arg. 2. Secondly, It may be thus concluded, If these that are redeemed by Christs blood be not all of every Tongue, Kindred, and Nation; but some out of every Tongue, Kindred, and Nation, &c. Then all are not redeemed: for, these are opposite in this respect, to wit, a whole Nation, or every person of a Nation, and some of them only: But the redeemed are not all of every Nation, &c. but some out of all Tongues, Kindreds, and Nations, &c. as was cleared, vers. 9. Therefore all are not redeemed. And what can be the reason of this expression here, Thou hast redeemed us out of every Tongue, Kindred, &c. If it be not to distinguish these few redeemed ones of these Nations, from the great number of the unredeemed in the same; and thereby to set out the peculiarity of Gods love to them whom He redeemeth, who hath designed this benefit to them, when He ⟨p. 302⟩hath passed by others to whom He was no less obliged, or rather to whom He is no more disobliged in respect of any thing in men? Also, by this expression, there is a clear difference put between the song of the redeemed (which is grounded upon Christs death) and the song of a Visible Church, which doth arise from a Visible Church-relation: for, Chap. 11.17, 18, &c. the whole Nations become the Lords in that respect, and they praise Him upon that ground; but the song of the redeemed, is of some out of every Tongue, Kindred and Nation, &c. which doth expressly insinuate, that Redemption by Christs blood, is not of equal extent with the Visible Church, but is peculiar to the Elect therein: and therefore much less can it be of equal extent with the whole World.
Arg. 2. Secondly, It may be thus concluded, If these that are redeemed by Christs bloud be not all of every Tongue, Kindred, and Nation; but some out of every Tongue, Kindred, and Nation, &c. Then all are not redeemed: for, these are opposite in this respect, to wit, a whole Nation, or every person of a Nation, and some of them only: But the redeemed are not all of every Nation, &c. but some out of all Tongues, Kindreds, and Nations, &c. as was cleared, vers. 9. Therefore all are not redemeed. And what can be the reason of this expression here, Thou hast redeemed us out of every Tongue, Kindred, &c. If it be not to distinguish these few redeemed ones of these Nations, from the great number of the unredeemed in the same; and thereby to set out the peculiaritie of Gods love to them whom He redeemeth, who hath designed this benefit to them, when He ⟨p. 302⟩
Thirdly, If this Redemption of Christs, and His laying down of His life for any, be the evidence of His most special and peculiar love, Then it cannot be extended to all; because His peculiar love doth not extend it self to all indifferently: for, if so, then it would not be peculiar but common; and therefore the effect thereof cannot be of more general extent: But the former is clear in this place, to wit, that Redemption by Christs death, is a fruit and evidence of His most peculiar love. Therefore, &c. That this is a special and peculiar favour, appeareth, first, from their being so affected in this song as having this mercy peculiarly to praise Him for, to wit, that He had redeemed them by His blood, which others had not. And secondly, that they mention this as a favour, beyond which there cannot be a greater, and which doth singularly engage them to Him beyond all other favours that have been bestowed upon them. Thirdly, The very expressions of their song bear forth their sense of the peculiarnesse of this mercy, as, Thou hast redeemed us out of every Tongue, Kindred, and Nation, that showeth His taking notice of them singularly beyond others; and that He did this by His blood, showeth this to be an expressing of His love to them in a most wonderful and singular manner. Fourthly, If this mercy were not peculiar to them, then it might be said that one person were no more obliged to praise for this Redemption, and to be affected therewith, than another; and how inconsistent that will be with the scope, in this place, and with the present frame and conviction of these that praise, may be easily discerned, seeing their scope is to hold out themselves to be peculiarly obliged to be thankful for this mercy beyond all others? Lastly, That this is a peculiar mercy, even the greatest that our Lord Jesus doth bestow upon any, appeareth from other Scriptures, as, Joh. 15.13. Greater love hath no man than this, to lay down his life for his friend, &c. and Rom. 5.8, 9, 10. God commendeth His love towards us, in that while we were yet sinners, Christ died for us, &c. All which show, that the love of God cannot more shine to one in any thing than in this, that Christ hath died for him; and therefore it cannot be intended for any, but such as He doth peculiarly love, and whom He hath designed to be partakers of the most eminent and special effects thereof.
Thirdly, If this Redemption of Christs, and His laying down of His life for any, be the evidence of His most speciall and peculiar love, Then it cannot be extended to all; because His peculiar love doth not extend it self to all indifferently: for, if so, then it would not be peculiar but common; and therefore the effect thereof cannot be of more generall extent: But the former is clear in this place, to wit, that Redemption by Christs death, is a fruit and evidence of His most peculiar love. Therefore, &c. That this is a speciall and peculiar favour, appeareth, first, from their being so affected in this song as having this mercy peculiarly to praise Him for, to wit, that He had redemed them by His bloud, which others had not. And secondly, that they mention this as a favour, beyond which there cannot be a greater, and which doth singularly engage them to Him beyond all other favours that have been bestowed upon them. Thirdly, The very expressions of their song bear forth their sense of the peculiarnesse of this mercy, as, Thou hast redeemed us out of every Tongue, Kindred, and Nation, that sheweth His taking notice of them singularly beyond others; and that He did this by His bloud, sheweth this to be an expressing of His love to them in a most wonderfull and singular manner. Fourthly, If this mercy were not peculiar to them, then it might be said that one person were no more obliged to praise for this Redemption, and to be affected therewith, than another; and how inconsistent that will be with the scope, in this place, and with the present frame and conviction of these that praise, may be easily discerned, seing their scope is to hold out themselves to be peculiarly obliged to be thankfull for this mercy beyond all others? Lastly, That this is a peculiar mercy, even the greatest that our Lord Jesus doth bestow upon any, appeareth from other Scriptures, as,
Fourthly, If all who are redeemed by Christs blood, be made Kings and Priests unto God, and be effectually called and made to reign upon earth, &c. and if the connection be certain between these, so that they who may claim to the one, may also claim to the other, Then Christs death is not a satisfaction for all, but for some; because, in experience it is clear, that all are not made Kings and Priests unto God, &c. But the former is true, to wit, all who are redeemed by Christs blood, are made Kings and Priests, &c. Therefore, &c. The truth of this minor, or, of the certainty of the connection between being redeemed by Christs death, and being made Kings and Priests to God, is clear in the Text: for, all; who say in the 9. vers. Thou hast redeemed us by Thy blood, say in the 10. and hast made us Kings and Priests unto God, &c. which expressly importeth, that the one part of the song is of equal extent with the other. And if it were not so, then this song might be divided, and some might say, Thou hast redeemed us, but we are not made Kings and Priests unto God; which would look most unlike the language of a redeemed sinner, and weaken exceedingly the consolation of the redeemed, who could not be so comforted in Christs laying down His life for them, as they are holden forth to be in this song, if it were possible that the parts thereof could be divided. Also, it would mar the beauty of the inconceivable grace, and peculiar love that shineth in this ground of their praise, and no way rouse the redeemed sinner to praise, because Christ had laid down His life for him, if it might be said, that Thou hast redeemed me by Thy blood, yet am I not sure if I shall be made a King and a Priest unto God, &c.
Fourthly, If all who are redeemed by Christs bloud, be made Kings and Priests unto God, and be effectually called and made to reign upon earth, &c. and if the connexion be certain between these, so that they who may claim to the one, may also claim to the other, Then Christs death is not a satisfaction for all, but for some; because, in experience it is clear, that all are not made Kings and Priests unto God, &c. But the former is true, to wit, all who are redeemed by Christs bloud, are made Kings and Priests, &c. Therefore, &c. The truth of this minor, or, of the certainty of the connexion between being redeemed by Christs death, and being made Kings and Priests to God, is clear in the Text: for, all; who say in the 9. vers. Thou hast redeemed us by Thy bloud, say in the 10. and hast made us Kings and Priests unto God, &c. which expresly importeth, that the one part of the song is of equal extent with the other. And if it were not so, then this song might be divided, and some might say, Thou hast redeemed us, but we are not made Kings and Priests unto God; which would look most unlike the language of a redeemed sinner, and weaken exceedingly the consolation of the redeemed, who could not be so comforted in Christs laying down His life for them, as they are holden forth to be in this song, if it were possible that the parts thereof could be divided. Also, it would mar the beauty of the inconceivable grace, and peculiar love that shineth in this ground of their praise, and no way rouze the redeemed sinner to praise, because Christ had laid down His life for him, if it might be said, that Thou hast redeemed me by Thy bloud, yet am I not sure if I shall be made a King and a Priest unto God, &c.
The force of this Argument, may be conceived these two ways, 1. thus, If Christs ⟨p. 303⟩death, as it is a satisfaction, hath ever the Justification and Glorification of these for whom it is a satisfaction, following upon it, Then Christs death cannot be a satisfaction for all; But the former is true, to wit, Christs death hath ever Justification and Salvation following upon it, to these for whom it is a satisfaction: Therefore, &c. That Justification and Salvation ever follow thereupon, appeareth, 1. from the Text; these only, and all these who are redeemed by His blood, are also made Kings and Priests, and have also saving effects following thereupon, as was said. 2. It is clear from the nature of the Covenant: for, if Christs undertaking to satisfy for some, in whose name He did become surety, did make Him in Justice liable to their debt and to the payment thereof, so as He could not be conceived to be the Cautioner according to the terms of the Covenant, but also He behooved to have the imputation of their sin, actually following thereupon; so, on the other side, His satisfaction cannot but be equally effectual for the procuring of actual freedom to these whose room He sustained in the laying down of that satisfaction. Again, this effect, to wit, the Justification of these for whom He undertook, is (to speak so) the recompense and satisfaction which is by the Lord engaged-for and made sure to Him for His sufferings, and the travel of His soul, according to that word, Isa. 53.11. He shall see of the travel of His soul, and shall be satisfied: and if it be so, then there must be a necessary connection between Christs suffering in the stead of any, and their obtaining of Justification; otherwise it might be said, that the Mediator for that part of the travel of His soul, did want the promised and engaged for satisfaction. And as we cannot conceive but both sides of that Covenant of Redemption, must be fulfilled, and the Mediator cannot but be satisfied in His design; so, we cannot but conceive the necessity of their Justification and Salvation whose iniquities Christ hath born. This is also further clear in the following words, to wit, by His knowledge shall my righteous Servant justify many; for He shall bear their iniquities. Where these three things are clear, 1. What it is that Christ accounteth satisfaction for the travel of His soul:
The force of this Argument, may be conceived these two wayes, 1. thus, If Christs
that is, to have many justified. 2. What the ground is that procureth this Justification: that is, His bearing of their iniquity: for, this is the reason of the former, many shall be justified, because, Christ shall pay for them, and bear their sin. And if this connection were not certain, and peremptory between these two, Then this consequence and reasoning would be utterly brangled and made void, if it might be said that Christ did bear the iniquity of any, who yet should not be justified. 3. It is clear also from that place, what these many are, that shall be justified; to wit, those iniquities Christ doth bear: for, He shall justify many, because He shall bear their iniquities; where, the many that shall be justified, in the first words, and these whose iniquities Christ doth bear, in the last words, are of equal extent: and this relative, their iniquity, doth expressly relate to the many spoken of before. Which words do strongly confirm what is said, to wit, that there is an inseparable connection between Christs bearing the iniquity of any, and their obtaining of Justification; for, the Prophet doth not only make them of equal extent, but he doth also draw the necessity and certainty of the Justification and Salvation of many, as a consequent from this antecedent, that Christ hath born their iniquities. And is, in a word, this, Christ hath born the iniquity of many, Therefore it cannot be but these many must be justified: which reasoning, being the reasoning of the holy Ghost, must be sure; and therefore none can be said to be redeemed, or to have their iniquities born by Christ, but such as come actually to obtain Justification. Lastly, The necessity of this connection between Christ dying for any, and their obtaining of actual Justification and Salvation, may thus be made out, If the Lord bestow the greater benefit upon any. Then the lesser cannot but be expected from Him also; But the giving of His Son to death for any, is a greater mercy than actual Justification and Salvation: Therefore He cannot but bestow the last on these upon whom He hath bestowed the first. Both parts of the Argument will be confirmed from Rom. 5. 8, 9, 10. and Chap. 8. vers. 32. In the one place, the Apostle reasoneth thus, While we were yet sinners, God commended His love to us, in giving Christ to die for us:
that is, to have many justified. 2. What the ground is that procureth this Justification: that is, His bearing of their iniquity: for, this is the reason of the former, many shall be justified, because, Christ shall pay for them, and bear their sin. And if this connexion were not certain, and peremptory between these two, Then this consequence and reasoning would be utterly brangled and made void, if it might be said that Christ did bear the iniquity of any, who yet should not be justified. 3. It is clear also from that place, what these many are, that shall be justified; to wit, those iniquities Christ doth bear: for, He shall justifie many, because He shall bear their iniquities; where, the many that shall be justified, in the first words, and these whose iniquities Christ doth bear, in the last words, are of equal extent: and this relative, their iniquity, doth expresly relate to the many spoken of before. Which words do strongly confirm what is said, to wit, that there is an inseparable connexion between Christs bearing the iniquity of any, and their obtaining of Justification; for, the Prophet doth not only make them of equal extent, but he doth also draw the necessity and certainty of the Justification and Salvation of many, as a consequent from this antecedent, that Christ hath born their iniquities. And is, in a word, this, Christ hath born the iniquity of many, Therefore it cannot be but these many must be justified: which reasoning, being the reasoning of the holy Ghost, must be sure; and therefore none can be said to be redeemed, or to have their iniquities born by Christ, but such as come actually to obtain Justification. Lastly, The necessity of this connexion between Christ dying for any, and their obtaining of actuall Justification and Salvation, may thus be made out, If the Lord bestow the greater benefit upon any. Then the lesser cannot but be expected from Him also; But the giving of His Son to death for any, is a greater mercy than actuall Justification and Salvation: Therefore He cannot but bestow the last on these upon whom He hath bestowed the first. Both parts of the Argument will be confirmed from
therefore having obtained such a mercy, we may much more look to be saved from wrath through Him. And to deny the consequence in the former Argument, would enervate this reasoning of the Apostle. In the other place, it is He that spared not his own Son, but delivered Him up for us all, How shall He not wish Him also freely give us all things? Where the Apostle doth not only show, that all things do follow where Christ is bestowed; but also He doth it in such a manner, as doth show the absurdity and unreasonableness ⟨p. 304⟩of thinking the contrary, to wit, that it can be possible that God will bestow so excellent a gift as His Son to be delivered up for any, and yet withhold any good thing from such.
therefore having obtained such a mercy, we may much more look to be saved from wrath through Him. And to deny the consequence in the former Argument, would enervat this reasoning of the Apostle. In the other place, it is He that spared not his own Son, but delivered Him up for us all, How shall He not wish Him also freely give us all things? Where the Apostle doth not only shew, that all things do follow where Christ is bestowed; but also He doth it in such a manner, as doth shew the absurdity and unreasonablenesse ⟨p. 304⟩of thinking the contrary, to wit, that it can be possible that God will bestow so excellent a gift as His Son to be delivered up for any, and yet withhold any good thing from such.
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:
•
•
•
•
•
⟨p. 301⟩
glory: for, it cannot be denied but He foreknew the event, and that such a conditionall intention would not be sufficient to through the same: and to say, that He intended what He knew would never come to passe, or to apply such means as He knew could not be effectuall to the end, cannot but with horrour be thought upon. 2. We say, that the Scripture doth only mention one kind of proposing and giving to Christ, which is to be given absolutely to Him to be redeemed; and the opposition betwixt: this giving of some to Christ, and the not giving of others, is not as if it were betwixt two givings of diverse kinds, to wit, one conditionall, and another absolute; but it is such an opposition as is betwixt giving, and not giving, or passing by; and therefore that former twofold giving, or proposing to Christ, cannot be admitted. 3. We say, if there be such a conditionall proposing of the reprobate to Christ to be redeemed, it will not be easie to conceive the terms of the Covenant; for, there is but one Covenant mentioned, wherein (to say so) the bargain with the Mediator is concluded: this will infer two, to wit, one, absolute in reference to the Elect; an other, conditionall in reference to the reprobate. Again, it will be difficult to determine whether Christ were to pay so much for them as for the Elect; for, it seemeth not just that He should pay as much for these who are but conditionally redeemed, (and for whom He doth not purchase the condition, and whom He hath not intended to make partakers of the benefits) as for these who are absolutely redeemed, to whom the condition is purchased, and for whom the benefits are intended. On the other side, it will be diffic•lt to say, that a lesse price is required for this conditionall Redemption; because so, it were no Redemption at all: for, if the Redemption must be at such a price, then what is lesse cannot procure the same.
.) Therefore all cannot be said to be proposed by God to the Mediator; and so consequently (which is the Conlusion of the main Argument,) His sufferings and death cannot be said to be intended as a price and satisfaction for the redeeming of all and every one; Nor, without the intention of the blessed Parties contracting, can they be be said to be a price for any: for, the price must needs relate to what is proposed to be redeemed or bought, this being the series, the Mediator did redeem these for whom He engaged and whose debt He did undertake; Again, He did undertake for these, and for these only, who were proposed and given by the Lord to Him for that end; But these were not all men, but some few that were peculiarly given to Him, as separated from others: Therefore, from the first to the last, it will follow, that not all men, but some few, peculiarly chosen by God, and given to Christ, were redeemed by His death, and have these sufferings, intended by the Mediator and accepted-of by the Lord JEHOVAH, as a price and satisfaction for their sins.
hath passed by others to whom He was no lesse obliged, or rather to whom He is no more disobliged in respect of any thing in men? Also, by this expression, there is a clear difference put between the song of the redeemed (which is grounded upon Christs death) and the song of a Visible Church, which doth arise from a Visible Church-relation: for, Chap. 11.17, 18, &c. the whole Nations become the Lords in that respect, and they praise Him upon that ground; but the song of the redeemed, is of some out of every Tongue, Kindred and Nation, &c. which doth expresly insinuate, that Redemption by Christs bloud, is not of equal extent with the Visible Church, but is peculiar to the Elect therein: and therefore much lesse can it be of equal extent with the whole World.
. God commendeth His love towards us, in that while we were yet sinners, Christ died for us, &c. All which shew, that the love of God cannot more shine to one in any thing than in this, that Christ hath died for him; and therefore it cannot be intended for any, but such as He doth peculiarly love, and whom He hath designed to be partakers of the most eminent and speciall effects thereof.
⟨p. 303⟩
death, as it is a satisfaction, hath ever the Justification and Glorification of these for whom it is a satisfaction, following upon it, Then Christs death cannot be a satisfaction for all; But the former is true, to wit, Christs death hath ever Justification and Salvation following upon it, to these for whom it is a satisfaction: Therefore, &c. That Justification and Salvation ever follow thereupon, appeareth, 1. from the Text; these only, and all these who are redeemed by His bloud, are also made Kings and Priests, and have also saving effects following thereupon, as was said. 2. It is clear from the nature of the Covenant: for, if Christs undertaking to satisfie for some, in whose name He did become surety, did make Him in Justice liable to their debt and to the paiment thereof, so as He could not be conceived to be the Cautioner according to the terms of the Covenant, but also He behooved to have the imputation of their sin, actually following thereupon; so, on the other side, His satisfaction cannot but be equally effectuall for the procuring of actuall freedom to these whose room He sustained in the laying down of that satisfaction. Again, this effect, to wit, the Justification of these for whom He undertook, is (to speak so) the recompence and satisfaction which is by the Lord engaged-for and made sure to Him for His sufferings, and the travell of His soul, according to that word, Isa. 53.11. He shall see of the travel of His soul, and shall be satisfied: and if it be so, then there must be a necessary connexion between Christs suffering in the stead of any, and their obtaining of Justification; otherwise it might be said, that the Mediator for that part of the travell of His soul, did want the promised and engaged for satisfaction. And as we cannot conceive but both sides of that Covenant of Redemption, must be fulfilled, and the Mediator cannot but be satisfied in His design; so, we cannot but conceive the necessity of their Justification and Salvation whose iniquities Christ hath born. This is also further clear in the following words, to wit, by His knowledge shall my righteous Servant justifie many; for He shall bear their iniquities. Where these three things are clear, 1. What it is that Christ accounteth satisfaction for the travell of His soul:
. and Chap. 8. vers. 32. In the one place, the Apostle reasoneth thus, While we were yet sinners, God commended His love to us, in giving Christ to die for us:
