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.
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 ⟨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.
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.
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.
A second way, by which we may conceive the force of the former Argument, is this, (which also is a new Argument of it self) That which would weaken the redeemeds consolation and enervate the grounds of their praise, contrary to the strain and scope of this Song, ought not to be admitted in the Doctrine of Redemption; But to say, that all are redeemed by Christs death, yet so, that the greater part of them shall never be justified, nor partake of life through Him, &c. doth exceedingly weaken the redeemeds consolation, and enervate the grounds of their praise, contrary to the scope of this Song: Therefore, that Doctrine of universal Redemption, is not to be admitted, as being derogatory to the solid consolation of the redeemed, what ever be pretended. That it derogateth to their consolation, appeareth thus, If the Justification, Salvation, &c. of the redeemed be not necessarily and peremptorily knit unto Christs laying down of His life for them, Then were even their Justification and Salvation uncertain, and so none of them could heartily praise for the same, or comfort themselves therein; much less could all do this: both which, are expressly contrary to the words and scope of this Song. Again, if no redeemed Person, Believer, or Child of God, can so comfort themselves by drawing conclusions from this Doctrine, Christ hath died for all, yet, all shall not be saved, as they may be comforted and have their hearts cheered to praise from this, That Christ hath not redeemed all, nor hath died for them, yet all for whom He died, and whom He redeemed, shall be justified and saved, Then must the former Doctrine be exceedingly derogatory to the people of God their consolation; But the former is true: Therefore, &c. That this Doctrine of such an universal Redemption, doth not yield such comfortable conclusions to the Believer, as the other, will appear by comparing them together: for, the great consolation of the Believer, is, upon solid grounds, to conclude an unchangeable interest in God; But the latter, and not the former, will yield this. For, this is solid and comfortable reasoning, These that are redeemed, are made Kings and Priests to God, and shall reign with Him, &c. because, there is an indissoluble and peremptory connection between these; But, may one assume, I am redeemed, Therefore, &c.
A second way, by which we may conceive the force of the former Argument, is this, (which also is a new Argument of it self) That which would weaken the redeemeds consolation and enervat the grounds of their praise, contrary to the strain and scope of this Song, ought not to be admitted in the Doctrine of Redemption; But to say, that all are redeemed by Christs death, yet so, that the greater part of them shall never be justified, nor partake of life through Him, &c. doth exceedingly weaken the redeemeds consolation, and enervat the grounds of their praise, contrary to the scope of this Song: Therfore, that Doctrine of universal Redemption, is not to be admitted, as being derogatory to the solide consolation of the redeemed, what ever be pretended. That it derogateth to their consolation, appeareth thus, If the Justification, Salvation, &c. of the redeemed be not necessarily and peremptorily knit unto Christs laying down of His life for them, Then were even their Justification and Salvation uncertain, and so none of them could heartily praise for the same, or comfort themselves therein; much lesse could all do this: both which, are expresly contrary to the words and scope of this Song. Again, if no redeemed Person, Believer, or Child of God, can so comfort themselves by drawing conclusions from this Doctrine, Christ hath died for all, yet, all shall not be saved, as they may be comforted and have their hearts cheered to praise from this, That Christ hath not redeemed all, nor hath died for them, yet all for whom He died, and whom He redeemed, shall be justified and saved, Then must the former Doctrine be exceedingly derogatory to the people of God their consolation; But the former is true: Therefore, &c. That this Doctrine of such an universall Redemption, doth not yeeld such comfortable conclusions to the Believer, as the other, will appear by comparing them together: for, the great consolation of the Believer, is, upon solide grounds, to conclude an unchangeable interest in God; But the latter, and not the former, will yeeld this. For, this is solide and comfortable reasoning, These that are redeemed, are made Kings and Priests to God, and shall reign with Him, &c. because, there is an indissoluble and peremptory connexion between these; But, may one assume, I am redeemed, Therefore, &c.
If this assumption be questioned, to wit, whether I be redeemed or not? because Redemption is not universal, Then it may thus proceed; All these that are Spiritually Kings and Priests, and being made subject to Christ, are freed from the dominion of their corruption, and admitted with boldness to offer themselves and their service to God by Christ Jesus, &c. these are redeemed, and shall certainly obtain Salvation; But the conscience, upon self-examination, where there is ground for it, may assume, It is so with me; Therefore I am redeemed and shall obtain Salvation, &c. This is a comfortable and solid conclusion, and cannot fail where the promises are well grounded, because of the necessary connection that is between Redemption, Justification, Sanctification, and Salvation, So that one of them, being evidenced, doth infer all: and Spiritually to reign in some measure over the world, and a body of death, and Spiritually to perform worship unto God, &c. being infallible evidences of Sanctification, and fruits of this Redemption, they give good ground for a conscience to make application of the former general truth: whereas, on the contrary, if we will loose this connection, and say, that all are redeemed, or Christ hath died for them, and yet few will be saved, It cannot but ever leave the soul at an uncertainty under this most comfortless conclusion, Although I be redeemed, yet I may perish; because, many for whom Christ hath died, are never actually freed from the wrath of God; and thereby the soul should be still left in a comfortless condition, which is most unlike the nature of this Redemption which Christ hath purchased, and most disagreeable to the consolation which is allowed to the redeemed by God, and wherein they comfort themselves in this Song. We conclude then, that it is more comfortable to a Believer to reason from this Universal, all that are redeemed, and are Kings and Priests unto God, shall be saved, where the consequent and antecedent, are of equal extent; than to say, all are redeemed, and yet few shall or none may be saved. And this being the way of the Lord, it cannot but be most comfortable to His People; and it is a vain thing for man to imagine by his carnal reasonings to mould a more comfortable Doctrine: for though, at first, it look more plausible-like to flesh, to say, that all are redeemed, than to say, but some;
If this assumption be questioned, to wit, whether I be redeemed or not? because Redemption is not universal, Then it may thus proceed; All these that are Spiritually Kings and Priests, and being made subject to Christ, are freed from the dominion of their corruption, and admitted with boldnesse to offer themselves and their service to God by Christ Jesus, &c. these are redeemed, and shall certainly obtain Salvation; But the conscience, upon self-examination, where there is ground for it, may assume, It is so with me; Therefore I am redeemed and shall obtain Salvation, &c. This is a comfortable and solid conclusion, and cannot fail where the promises are well grounded, because of the necessary connexion that is between Redemption, Justification, Sanctification, and Salvation, So that one of them, being evidenced, doth infer all: and Spiritually to reign in some measure over the world, and a body of death, and Spiritually to perform worship unto God, &c. being infallible evidences of Sanctification, and fruits of this Redemption, they give good ground for a conscience to make application of the former generall truth: whereas, on the contrary, if we will loose this connexion, and say, that all are redeemed, or Christ hath died for them, and yet few will be saved, It cannot but ever leave the soul at an uncertainty under this most comfortless conclusion, Although I be redeemed, yet I may perish; because, many for whom Christ hath died, are never actually freed from the wrath of God; and thereby the soul should be still left in a comfortlesse condition, which is most unlike the nature of this Redemption which Christ hath purchased, and most disagreeable to the consolation which is allowed to the redeemed by God, and wherein they comfort themselves in this Song. We conclude then, that it is more comfortable to a Believer to reason from this Universal, all that are redeemed, and are Kings and Priests unto God, shall be saved, where the consequent and antecedent, are of equal extent; than to say, all are redeemed, and yet few shall or none may be saved. And this being the way of the Lord, it cannot but be most comfortable to His People; and it is a vain thing for man to imagine by his carnall reasonings to mould a more comfortable Doctrine: for though, at first, it look more plausible-like to flesh, to say, that all are redeemed, than to say, but some;
yet indeed it doth not prove so: for even, upon supposition that that ground were laid, no man could gather any ⟨p. 305⟩solid consolation therefrom, but upon condition of his receiving of Christ, and resting upon Him by Faith: Now, Faith in Christ, being supponed, this ground, few are redeemed, but all these who are redeemed shall be saved, doth yield more solid consolation than the former; because, it carrieth with it a certainty of Salvation to such: whereas the other ground, pretending to bear forth a possibility of Salvation to all, or, a salvability, doth indeed make it certain to none.
yet indeed it doth not prove so: for even, upon supposition that that ground were laid, no man could gather any ⟨p. 305⟩solid consolation therefrom, but upon condition of his receiving of Christ, and resting upon Him by Faith: Now, Faith in Christ, being supponed, this ground, few are redeemed, but all these who are redeemed shall be saved, doth yeeld more solid consolation than the former; because, it carrieth with it a certainty of Salvation to such: whereas the other ground, pretending to bear forth a possibility of Salvation to all, or, a salvability, doth indeed make it certain to none.
If any shall say, that this is true indeed upon supposition that one be by Faith in Christ; Then it cannot be denied, but so to conclude, is more comfortable: but supposing one not to be a Believer, Is it not then a comfortless Doctrine to say, that all are not redeemed? &c. because it leaveth this stumbling-block before the person, that he knoweth not whether he ought to believe or not, because he knoweth not whether he be redeemed or not: and this thought may also follow him, if he be not redeemed, can his believing be useful to him? Answ. There are several mistakes in this Objection, Therefore we shall answer several ways thereunto: And first, we say, that even upon supposition that one doth not believe in Christ, this Doctrine asserted is more comfortable than the other: because, first, he hath no less warrant to believe in Christ and rest on Him, than if the other Doctrine were supposed: for, it is not Christs dying for any that warranteth him to believe, or is the object of his Faith; but it is Gods call, requiring faith of him, and Gods offer and promise knitting life to the performance of that condition of believing called-for. These are contained in Gods revealed Will, which is the rule of our practice, and the ground of our Faith. And according to this Doctrine, a hearer of the Gospel hath these grounds for his warrant; and there can no other be given, even upon the contrary supposition. Secondly, If he be brought to yield to His call, to receive His offer, and to trust himself to His promise, he hath then more solid ground of consolation (because of the certain connection that is betwixt Faith and Salvation) than he can have by the other Doctrine; which by the interwoven Errors concerning Free-will, the falling away of such as sometime have been true Believers, &c. is wholly brangled. And so, supposing him not yet to have closed with Christ, he hath the more effectual motives to engage him thereunto; because, by so doing, all is made sure. 2. We answer, this Doctrine of particular Redemption, (to call it so) doth never make Salvation impossible to any that will receive Christ and rest on Him: but, on the contrary, though it deny that all men are redeemed, or shall be saved; yet doth it assert this Universal, that all whosoever shall believe, are redeemed and shall be saved;
If any shall say, that this is true indeed upon supposition that one be by Faith in Christ; Then it cannot be denied, but so to conclude, is more comfortable: but supposing one not to be a Believer, Is it not then a comfortlesse Doctrine to say, that all are not redeemed? &c. because it leaveth this stumbling-block before the person, that he knoweth not whether he ought to believe or not, because he knoweth not whether he be redeemed or not: and this thought may also follow him, if he be not redeemed, can his believing be usefull to him? Answ. There are severall mistakes in this Objection, Therefore we shall answer several wayes thereunto: And first, we say, that even upon supposition that one doth not believe in Christ, this Doctrine asserted is more comfortable than the other: because, first, he hath no lesse warrand to believe in Christ and rest on Him, than if the other Doctrine were supposed: for, it is not Christs dying for any that warranteth him to believe, or is the object of his Faith; but it is Gods call, requiring faith of him, and Gods offer and promise knitting life to the performance of that condition of believing called-for. These are contained in Gods revealed Will, which is the rule of our practice, and the ground of our Faith. And according to this Doctrine, a hearer of the Gospel hath these grounds for his warrand; and there can no other be given, even upon the contrary supposition. Secondly, If he be brought to yeeld to His call, to receive His offer, and to trust himself to His promise, he hath then more solid ground of consolation (because of the certain connexion that is betwixt Faith and Salvation) than he can have by the other Doctrine; which by the interwoven Errors concerning Free-wil, the falling away of such as sometime have been true Believers, &c. is wholly brangled. And so, supposing him not yet to have closed with Christ, he hath the more effectuall motives to engage him thereunto; because, by so doing, all is made sure. 2. We answer, this Doctrine of particular Redemption, (to call it so) doth never make Salvation impossible to any that will receive Christ and rest on Him: but, on the contrary, though it deny that all men are redeemed, or shall be saved; yet doth it assert this Universal, that all whosoever shall believe, are redeemed and shall be saved;
which certainly doth make the expectation of life through faith in Christ, to be the more certain; and doth lay the more solid ground for a tossed sinner to cast himself upon, when it saith, there was never a sinner of any rank or quality that did believe, or shall believe in Jesus Christ, but he shall be saved: from which he may conclude, Then if I can, or shall believe in Christ, I also shall be saved: which conclusion, will not follow from the other Doctrine. And seeing this is the very express letter of the Gospel, whosoever believeth shall be saved, there is no ground left to question the same, without manifest reflecting upon the faithfulness of God. 3. We answer, If any thing follow from this ground, all are not redeemed, it is this, Therefore all shall not be saved; or, Therefore all will not believe: both which are true. And it doth only make Salvation impossible to him who doth not believe in Christ: for, to such it saith, if thou believe not, thou shall not be saved; neither in such a case hast thou ground to think thy self redeemed: and what absurdity is in these? yea, upon the grounds of the other Doctrine, there is none without Faith that can promise themselves life, or comfort themselves in their pretended universal Redemption, more than upon the grounds which we have laid down: therefore it can never be said, that believing in Christ, is useless according to this Doctrine: yea, it is asserted to be always useful and profitable, whereas, by the opposite grounds, it may be often without these comfortable effects following thereupon. In the fourth place, we Answer, That this Objection (as much more in this controversy) doth flow from a mistake of the true nature of justifying Faith; for, it supposeth it, to be the hearts receiving of, and closing with this as a truth, that Christ hath died for me in particular, and that His death was particularly intended for me. This is the more dangerous, because it hath been entertained by many, and hath been the occasion of mistake, even to some great men, who have laid this for a ground, (as Cameron doth on this subject) Christus mortuus est pro te, situ id factum credas, that is, Christ hath died for thee, if thou believe it so to be:
which certainly doth make the expectation of life through faith in Christ, to be the more certain; and doth lay the more solid ground for a tossed sinner to cast himself upon, when it saith, there was never a sinner of any rank or quality that did believe, or shall believe in Jesus Christ, but he shall be saved: from which he may conclude, Then if I can, or shall believe in Christ, I also shall be saved: which conclusion, will not follow from the other Doctrine. And seing this is the very expresse letter of the Gospel, whosoever believeth shall be saved, there is no ground left to question the same, without manifest reflecting upon the faithfulnesse of God. 3. We answer, If any thing follow from this ground, all are not redeemed, it is this, Therefore all shall not be saved; or, Therefore all will not believe: both which are true. And it doth only make Salvation impossible to him who doth not believe in Christ: for, to such it saith, if thou believe not, thou shall not be saved; neither in such a case hast thou ground to think thy self redeemed: and what absurditie is in these? yea, upon the grounds of the other Doctrine, there is none without Faith that can promise themselvs life, or comfort themselves in their pretended universall Redemption, more than upon the grounds which we have laid down: therefore it can never be said, that believing in Christ, is uselesse according to this Doctrine: yea, it is asserted to be alwayes usefull and profitable, whereas, by the opposite grounds, it may be often without these comfortable effects following thereupon. In the fourth place, we Answer, That this Objection (as much more in this controversie) doth flow from a mistake of the true nature of justifying Faith; for, it supponeth it, to be the hearts receiving of, and closing with this as a truth, that Christ hath died for me in particular, and that His death was particularly intended for me. This is the more dangerous, because it hath been entertained by many, and hath been the occasion of mistake, even to some great men, who have laid this for a ground, (as Cameron doth on this subject) Christus mortuus est pro te, si tu id factum credas, that is, Christ hath died for thee, if thou believe it so to be:
now, according ⟨p. 306⟩to that ground, it is impossible but to miscarry, both in reference to this Doctrine, the Doctrine of Justification, and several other most concerning-truths. It is to be adverted then, that when we are called to believe in Christ, we are not called instantly to believe that Christ hath offered up Himself as a satisfaction for us in particular, but we are to conceive it in this order, First, We are called to believe the truth of the Gospel, and the way of Salvation laid down therein, to wit, that there is no name under Heaven by which a sinner can be saved but by the Name of Jesus, and that yet all who believe in Him, shall be justified and saved, &c. Thus we may apply that word, Heb. 11.6. He that cometh to God, must first believe that He is, &c. for, if this general truth be not acknowledged, saving Faith wanteth the discovery of a sufficient and fit object to rest itself upon. Secondly, We are then called to receive this Christ, offered to us in the Gospel, and by Faith to be take ourselves to Him so discovered, and there, as on a solid foundation, to rest for the obtaining of Justification and life by the virtue of His satisfaction, according to the offer that is made in the Gospel. This is the main act of saving Faith, whereby a sinner cometh to be entitled to Christ, and to the benefits of His death. Whereupon, thirdly, followeth (our accepting of the foresaid offer being supposed) a warrant to look upon Christ as ours, upon the benefits purchased by Him as belonging to us; and upon ourselves, as actually redeemed by Him; none of which, before that, could have been warrantably concluded: but this being supposed, there is good ground for it; because a sinner by receiving of Christ, cometh to have interest in Him, and so consequently in all that is His: for, Christ and His benefits are not separated; and therefore except there be ground to bear out this title to Christ Himself, there is no warrant to believe that any of His benefits do belong to us. Now, according to this foresaid order, no hearer is ever called to believe what is false, Because these three are ever true, to wit, First, That life is certain through Faith in Christ and no other ways. Secondly, that one who is called to believe on Him, ought to obey, and that Gods call is a good ground for that obedience.
Thirdly, This is also a truth, that one who hath yielded, may look upon himself as accepted of God, and redeemed by Christ Jesus, because, in the method foresaid, there is warrant to believe all these. But, if any will invert the order, and at first persuade himself that the benefits of Christs purchase do belong to him, as being particularly redeemed by His death, before he actually rest on him by Faith; this will prove but strong presumption, and never give title to Christ or any thing that is His; but, on the contrary, greatly provoke the Lord; because in all the Word of God, there is no promise of Justification, Life, or Salvation, or any benefit of Christs Redemption made to any person, but to him that believeth: and to do otherwayes, is, as if a woman that were wooed for marriage should fancy her self to have title and right to all the privileges of such a mans wife, before the marriage were actually consummated, or before she had given her formal consent thereunto. And so according to these grounds, we see, that all hearers are not simply and instantly called to believe that Christ did die for them; But, first, to receive Him as their Saviour, and then to draw such a conclusion, which upon the performance of that condition, can never fail. From this also, we may see the fallacy and weakness of that much tossed vain Objection, to wit, That which every one is obliged to believe, that must be truth: But every one is obliged to believe that Christ did die for him in particular. Therefore, that Christ did die for every one in particular must be a truth. This Argument, I say, dependeth only upon the former mistake of Faith: and this being denied, that all men are instantly called to believe that Christ died for them in particular, when they are called to believe in Him for obtaining of life, The strength of it will evanish: because, supposing that many in the Visible Church (which experience doth put out of question) do never believe in Christ, or by Faith rest on Him for the obtaining of life: Then it will follow, that many, even in the Visible Church, are never obliged to believe that Christ hath died for them in particular; because, none hath warrant to make that application, but such as have first betaken themselves by Faith unto Christ: whereby the assumption of that Argument is palpably false;
Thirdly, This is also a truth, that one who hath yeelded, may look upon himself as accepted of God, and redeemed by Christ Jesus, because, in the method forsaid, there is warrant to believe all these. But, if any will invert the order, and at first perswade himself that the benefits of Christs purchase do belong to him, as being particularly redeemed by His death, before he actually rest on him by Faith; this will prove but strong presumption, and never give title to Christ or any thing that is His; but, on the contrary, greatly provoke the Lord; because in all the Word of God, there is no promise of Justification, Life, or Salvation, or any benefit of Christs Redemption made to any person, but to him that believeth: and to do otherwayes, is, as if a woman that were wooed for marriage should fancie her self to have title and right to all the priviledges of such a mans wife, before the marriage were actually consummated, or before she had given her formall consent thereunto. And so according to these grounds, we see, that all hearers are not simply and instantly called to believe that Christ did die for them; But, first, to receive Him as their Saviour, and then to draw such a conclusion, which upon the performance of that condition, can never fail. From this also, we may see the fallacie and weakness of that much tossed vain Objection, to wit, That which every one is obliged to believe, that must be truth: But every one is obliged to believe that Christ did die for him in particular. Therefore, that Christ did die for every one in particular must be a truth. This Argument, I say, dependeth only upon the former mistake of Faith: and this being denied, that all men are instantly called to believe that Christ died for them in particular, when they are called to believe in Him for obtaining of life, The strength of it will evanish: because, supposing that many in the Visible Church (which experience doth put out of question) do never believe in Christ, or by Faith rest on Him for the obtaining of life: Then it will follow, that many, even in the Visible Church, are never obliged to believe that Christ hath died for them in particular; because, none hath warrant to make that application, but such as have first betaken themselves by Faith unto Christ: whereby the assumption of that Argument is palpably false;
for, it must be so assumed, Every man that heareth the Gospel, and hath received Christ, ought to believe that He hath died for him: and so the conclusion will be, That Christ hath died for all that believe in Him, which is true; or, it must be, That every one that heareth the Gospel is obliged to receive Christ and rest upon Him, and upon that condition may expect life; which will make nothing to the intended purpose.
.) 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.
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, Ioh. 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 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:
to that ground, it is impossible but to miscarry, both in reference to this Doctrine, the Doctrine of Justification, and severall other most concerning-truths. It is to be adverted then, that when we are called to believe in Christ, we are not called instantly to believe that Christ hath offered up Himself as a satisfaction for us in particular, but we are to conceive it in this order, First, We are called to believe the truth of the Gospel, and the way of Salvation laid down therein, to wit, that there is no name under Heaven by which a sinner can be saved but by the Name of Jesus, and that yet all who believe in Him, shall be justified and saved, &c. Thus we may apply that word,
. He that cometh to God, must first believe that He is, &c. for, if this generall truth be not acknowledged, saving Faith wanteth the discoverie of a sufficient and fit object to rest itself upon. Secondly, We are then called to receive this Christ, offered to us in the Gospel, and by Faith to be take ourselves to Him so discovered, and there, as on a solid foundation, to rest for the obtaining of Justification and life by the vertue of His satisfaction, according to the offer that is made in the Gospel. This is the main act of saving Faith, whereby a sinner cometh to be entituled to Christ, and to the benefits of His death. Whereupon, thirdly, followeth (our accepting of the forsaid offer being supposed) a warrant to look upon Christ as ours, upon the benefits purchased by Him as belonging to us; and upon ourselves, as actually redeemed by Him; none of which, before that, could have been warrantably concluded: but this being supposed, there is good ground for it; because a sinner by receiving of Christ, cometh to have interest in Him, and so consequently in all that is His: for, Christ and His benefits are not separated; and therefore except there be ground to bear out this title to Christ Himself, there is no warrant to believe that any of His benefits do belong to us. Now, according to this forsaid order, no hearer is ever called to believe what is false, Because these three are ever true, to wit, First, That life is certain through Faith in Christ and no other wayes. Secondly, that one who is called to believe on Him, ought to obey, and that Gods call is a good ground for that obedience.
