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.
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.
This occasion giveth ground to insist a little further in clearing the extent of the merit of ⟨p. 307⟩Christs death in respect of the effects thereof: and though it be neither possible for us to make every thing fully clear, nor pertinent to our purpose, long to insist on the same; yet, the former grounds being laid, we may enquire shortly in some things, and answer to them with a particular respect to this place. First, It may be enquired, What is the proper effect of Christs satisfaction, and that which is purchased thereby to sinners? Secondly, If this purchase extend to the procuring of Faith and the first Grace, as it doth to the procuring of Pardon and Justification? Thirdly, If it may be said, that any benefit, in any respect, doth redound to any Reprobate from Christs death, as the proper effect of that purchase. And, fourthly, If there may be an Uuniversal conditional Redemption admitted, as consistent with the former grounds; yet so, as the effect thereof is made sure to the Elect, and to them only?
This occasion giveth ground to insist a little further in clearing the extent of the merit of ⟨p. 307⟩Christs death in respect of the effects thereof: and though it be neither possible for us to make every thing fully clear, nor pertinent to our purpose, long to insist on the same; yet, the former grounds being laid, we may enquire shortly in some things, and answer to them with a particular respect to this place. First, It may be enquired, What is the proper effect of Christs satisfaction, and that which is purchased thereby to sinners? Secondly, If this purchase extend to the procuring of Faith and the first Grace, as it doth to the procuring of Pardon and Justification? Thirdly, If it may be said, that any benefit, in any respect, doth redound to any Reprobate from Christs death, as the proper effect of that purchase. And, fourthly, If there may be an Uuniversal conditionall Redemption admitted, as consistent with the former grounds; yet so, as the effect thereof is made sure to the Elect, and to them only?
To the first, to wit, What is the native, proper and immediate effect of Christs purchase unto the redeemed? We Answer, That we conceive it to be not only the procuring of Salvation to be possible to them, so that now, by the intervening of this satisfaction, there is a way for the just God to pardon mens sins without wronging of His Justice, which without this could not have been: and so some say, that by Christs death God is made placabilis, or, (to say so) put in a capacity to be pleased, or made placable; but is not actually appeased, or placatus, which is the assertion of the Arminians. Nor yet is it only to make reconciliation with God, upon the condition of believing and Faith in Christ, possible, that is, by this intervening satisfaction to give a ground for Faith to rest upon, with hope of obtaining Salvation thereby, which otherwayes would not have been profitable, had not this satisfaction of Christs procured a new Covenant to be made upon that condition. Thus, according to some, Christ by His death, hath procured an object to be held forth to all to be by faith rested upon; and hath established this general, that all who should believe on Him, should be saved, and that Faith alone should have Salvation annexed to it, in whatsoever person it should be found: but such do deny, that actually and absolutely He hath redeemed any, or procured Faith, Justification and Salvation to them; But we say further, that the immediate and proper fruit and effect of Christs purchase to these for whom He suffered, is actual Redemption, and the benefits following thereupon, to be applied in due order and manner, and not the possibility thereof only. First, This is clear from the 9. vers. of this Chapter, where they acknowledge and praise for this, that Redemption and Justification, &c. are not only made possible unto them, but that absolutely they are purchased by Christs death for them, and that they are actually redeemed to God by His blood. Secondly, This doth clear it, that by His blood He is said to make them Kings and Priests unto God: which cannot be understood of the possibility only of any privilege, but must take-in the absolute purchase and the actual conferring thereof in due order and time. Hence, Revel. 1.5. washing from our sins in His blood, is mentioned as the proper effect of His purchase:
To the first, to wit, What is the native, proper and immediat effect of Christs purchase unto the redeemed? We Answer, That we conceive it to be not only the procuring of Salvation to be possible to them, so that now, by the interveening of this satisfaction, there is a way for the just God to pardon mens sins without wronging of His Justice, which without this could not have been: and so some say, that by Christs death God is made placabilis, or, (to say so) put in a capacity to be pleased, or made placable; but is not actually appeased, or placatus, which is the assertion of the Arminians. Nor yet is it only to make reconciliation with God, upon the condition of believing and Faith in Christ, possible, that is, by this intervening satisfaction to give a ground for Faith to rest upon, with hope of obtaining Salvation thereby, which otherwayes would not have been profitable, had not this satisfaction of Christs procured a new Covenant to be made upon that condition. Thus, according to some, Christ by His death, hath procured an object to be held forth to all to be by faith rested upon; and hath established this general, that all who should believe on Him, should be saved, and that Faith alone should have Salvation annexed to it, in whatsoever person it should be found: but such do deny, that actually and absolutely He hath redeemed any, or procured Faith, Justification and Salvation to them; But we say further, that the immediate and proper fruit and effect of Christs purchase to these for whom He suffered, is actuall Redemption, and the benefits following thereupon, to be applied in due order and manner, and not the possibility thereof only. First, This is clear from the 9. vers. of this Chapter, where they acknowledge and praise for this, that Redemption and Justification, &c. are not only made possible unto them, but that absolutely they are purchased by Christs death for them, and that they are actually redeemed to God by His bloud. Secondly, This doth clear it, that by His bloud He is said to make them Kings and Priests unto God: which cannot be understood of the possibility only of any priviledge, but must take-in the absolute purchase and the actuall conferring thereof in due order and time. Hence,
and Justification and Salvation are frequently derived from Christs blood as from their immediate meritorious cause, particularly in that place, Isa. 53.11. whereof was spoken a little before. And if there were no more but a possibility of Salvation flowing from Christs death, then Christ might never have seen His seed, or never had satisfaction for the travel of His soul. And if by Christs death only, Faith and Salvation should be knit together, and so Faith made thereby to have an object proposed to it, and that indifferently in respect of all; Then it will follow, that the grounds of the redeemeds Song would not be, Thou hast redeemed us by Thy blood, and made us Kings and Priests, &c. neither could these be accounted the immediate effects of His purchase, but that He hath given them a ground to believe upon, and made Salvation certain upon condition of believing: which would not be so cheerful a Song to the redeemed, neither would it warrant them to say, Thou hast redeemed us, in a peculiar sense, seeing these effects are common to others: also many might have ground to bless for these mercies, beside these who are made Kings and Priests. All which, are most inconsistent with the strain and scope of this place.
and Justification and Salvation are frequently derived from Christs bloud as from their immediat meritorious cause, particularly in that place, Isa. 53.11. whereof was spoken a little before. And if there were no more but a possibility of Salvation flowing from Christs death, then Christ might never have seen His seed, or never had satisfaction for the travel of His soul. And if by Christs death only, Faith and Salvation should be knit together, and so Faith made thereby to have an object proposed to it, and that indifferently in respect of all; Then it will follow, that the grounds of the redeemeds Song would not be, Thou hast redeemed us by Thy bloud, and made us Kings and Priests, &c. neither could these be accounted the immediate effects of His purchase, but that He hath given them a ground to believe upon, and made Salvation certain upon condition of believing: which would not be so chearfull a Song to the redeemed, neither would it warrant them to say, Thou hast redeemed us, in a peculiar sense, seing these effects are common to others: also many might have ground to blesse for these mercies, beside these who are made Kings and Priests. All which, are most inconsistent with the strain and scope of this place.
It is true, if we will consider the way and method how these benefits are applied to the redeemed, or, the order by which they come to be possessed of them, that instantly upon Christs suffering, all cannot be said to be actually justified, nor glorified, more than they can be said all to have really existed; because, the Lord, in His Covenant, hath particularly concluded, when, and by what means, such persons, and no other should be brought to believe in ⟨p. 308⟩Christ, and actually to be justified, even as well as when they should have a being, or at what time their life should be brought to an end, and they actually be glorified; yet, if we consider the things purchased, in respect of the bargain, we will find that they were absolutely and actually bought unto such persons, and satisfied-for by the Mediator, so as not only, in His intention, He aimed to make their Justification and Salvation possible, but really and simply to make it sure, and to procure it to them; yet so, as in due time and method it is to be applied. And we conceive, that it is a dangerous assertion to say, that Peter before his believing, had no more interest any way in Christs death than Judas: which yet followeth upon the last opinion that was cast, and is acknowledged by the Authors thereof. See Cameron part. 3. pag. 583. Indeed, if we will consider Peters own estate, as considered in its self, without respect to the Covenant of Redemption; and if we consider any actual claim, which he might lay to Christs death in that condition for his own peace and comfort, there was no difference: but if we will consider Christs sufferings as in the bargain of Redemption before the Lord, the procuring of Peters Justification and Glorification was really undertaken-for by the Mediator, and his debt satisfied-for by His suffering in his name, so as it could not fail in reference to him, more than if he had actually had a being, and had been justified and glorified when that transaction was closed; none of all which can be said of Judas, whose name was never in the Covenant of Redemption, as Peters was.
It is true, if we will consider the way and method how these benefits are applied to the redeemed, or, the order by which they come to be possessed of them, that instantly upon Christs suffering, all cannot be said to be actually justified, nor glorified, more than they can be said all to have really existed; because, the Lord, in His Covenant, hath particularly concluded, when, and by what means, such persons, and no other should be brought to believe in ⟨p. 308⟩
The second thing moved, was, to consider, if Faith and other saving Graces be fruits of Christs purchase, so as by His satisfaction He did not only really intend the purchasing of pardon upon condition of believing, but also the purchasing of Regeneration, Faith, &c. that so the Elect might come to the obtaining of pardon? Arminius, and the Patrons of Free-will, do deny Faith to be a fruit of Christs purchase. So doth Cameron and some others, but with this difference, that these last do assert, that the gift of believing doth not flow from mans free-will or any sufficient grace bestowed upon all; but from Gods Sovereign good-will, thinking meet to bestow that gift upon some whom He hath Elected and not upon others: and this, they say, is a mere fruit of His Sovereign good will, without respect to the merit of Christs death, even as His decree of election was. The reason of the denying of this, we conceive to be, their making of the fruit and effect of Christs death to be common to all; and it being clear in experience, that all men have not Faith, it cannot be consistent with the former ground to account it the fruit of Christs purchase: for, what He hath purchased, cannot but be brought to pass, (as elsewhere Cameron asserteth) and so according to their first ground, Faith would be common to all men. And to say, that Christ hath purchased Faith conditionally, as He hath purchased life and Salvation unto all, were absurd: because there is a clear condition, upon which men may expect life, to wit, believing; but there can be no such condition conceived, upon which Faith may be said to be purchased. But to answer what was moved, we say, That Conversion, Regeneration, Faith, Repentance, &c. are no less the fruit of Christs purchase than pardon and Justification, &c. because, first, by His purchase, we are made Kings and Priests unto God: And wherein do these privileges consist but in the having, and exercising of these inward saving graces of the Spirit, whereby the Elect are made in a spiritual sense Kings and Priests? Secondly, It can not be well understood how Justification and Glorification may be said to be purchased by Him, if all the steps, by which these are necessarily brought about, be not in the same manner procured. Thirdly, We are said to be blessed with all spiritual blessings in Christ Jesus, Ephes. 1.3.
The second thing moved, was, to consider, if Faith and other saving Graces be fruits of Christs purchase, so as by His satisfaction He did not only really intend the purchasing of pardon upon condition of believing, but also the purchasing of Regeneration, Faith, &c. that so the Elect might come to the obtaining of pardon? Arminius, and the Patrons of Free-will, do deny Faith to be a fruit of Christs purchase. So doth Cameron and some others, but with this difference, that these last do assert, that the gift of believing doth not flow from mans free-will or any sufficient grace bestowed upon all; but from Gods Soveraign good-wil, thinking meet to bestow that gift upon some whom He hath Elected and not upon others: and this, they say, is a meer fruit of His Soveraign good will, without respect to the merit of Christs death, even as His decree of election was. The reason of the denying of this, we conceive to be, their making of the fruit and effect of Christs death to be common to all; and it being clear in experience, that all men have not Faith, it cannot be consistent with the former ground to account it the fruit of Christs purchase: for, what He hath purchased, cannot but be brought to passe, (as elsewhere Cameron asserteth) and so according to their first ground, Faith would be common to all men. And to say, that Christ hath purchased Faith conditionally, as He hath purchased life and Salvation unto all, were absurd: because there is a clear condition, upon which men may expect life, to wit, believing; but there can be no such condition conceived, upon which Faith may be said to be purchased. But to answer what was moved, we say, That Conversion, Regeneration, Faith, Repentance, &c. are no lesse the fruit of Christs purchase than pardon and Justificatio, &c. because, first, by His purchase, we are made Kings and Priests unto God: And wherein do these priviledges consist but in the having, and exercising of these inward saving graces of the Spirit, whereby the Elect are made in a spirituall sense Kings and Priests? Secondly, It can not be well understood how Justification and Glorification may be said to be purchased by Him, if all the steps, by which these are necessarily brought about, be not in the same manner procured. Thirdly, We are said to be blessed with all spiritual blessings in Christ Jesus,
which must thus be understood, to wit, that by His merit we have these communicated to us: and Is not Faith and saving Grace to be accounted amongst spiritual blessings? Fourthly, He is made to us of God, not only Righteousness, but also Wisdom, Sanctification, and Redemption, 1 Corinth. 1, 30.31. and certainly under these expressions, all saving graces needful to the working out of our Salvation are comprehended. And the end of this, is, that whosoever glorieth, may glory alone in Him, as having all in Him, and nothing but by Him. Neither would there be such occasion of glorying in Him, if these were not purchased by Him. Fifthly, The considering of the Covenant of Redemption, will also fully clear this; for, no question, that must be a fruit of Christs purchase, which the Lord hath promised to the Mediator, as a satisfaction to Him for His sufferings: Now, this is clear, that it is not only promised to Christ, that many through Faith in Him shall be justified; but that certainly He shall see His seed and the ⟨p. 309⟩fruit of the travel of His soul, Isa. 53.10, 11. That His people shall be willing in the day of His power, Psal. 110.3. That these whom the Father hath given Him, shall come unto Him, Joh. 6.37. and that they shall all be taught of God, &c. and What else can these special promises import but this, to wit, that the Son, the Mediator, for laying down of His life, shall have many given Him, and actually by the Spirit drawn to Him, and made to believe in Him and to acknowledge Him as the Author of their eternal Salvation, without which, that promise of seeing His seed could never be accomplished? Yea, must not all the promises of the Covenant have one rise, and be derived through one meritorious cause? Now, these promises of Sanctification, such as, to take away the stony heart, to give a new heart, to cleanse us from all our idols, and wash us with clean water, &c. are in one bundle with the promises of His pardoning our iniquity and remembering our sins no more, as is clear in Ezek. 36.25, 26, &c. and
Neither can it be denied but Faith is a part of that new heart, and a special fruit of that Spirit which He promised to pour out upon His People. Sixthly, In Tit. 2.14. our being separated to be a peculiar people to Christ and zealous of good works, &c. is expressly asserted to be His design in laying down of His life for His People. Also, Tit. 3. vers. 5, and 6. the washing of Regeneration and renewing of the holy Ghost (which must take-in all particular Graces) are said to be shed on us abundantly through Christ Jesus; which cannot otherwise be understood, but that we have these by the intervening procurement of Christs satisfaction. Lastly, all that we pray for, we pray for it in Christs name, as having obtained access to seek the same through His purchase: Now, it cannot be denied but Faith, Holiness, and increase therein, may be prayed-for: and therefore these must be understood to be procured by Him also.
Neither can it be denied but Faith is a part of that new heart, and a speciall fruit of that Spirit which He promised to pour out upon His People. Sixthly, In Tit. 2.14. our being seperated to be a peculiar people to Christ and zealous of good works, &c. is expresly asserted to be His design in laying down of His life for His People. Also, Tit. 3. vers. 5, and 6. the washing of Regeneration and renewing of the holy Ghost (which must take-in all particular Graces) are said to be shed on us abundantly through Christ Jesus; which cannot otherwise be understood, but that we have these by the interveening procurement of Christs satisfaction. Lastly, all that we pray for, we pray for it in Christs name, as having obtained accesse to seek the same through His purchase: Now, it cannot be denied but Faith, Holinesse, and increase therein, may be prayed-for: and therefore these must be understood to be procured by Him also.
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.
. washing from our sins in His bloud, is mentioned as the proper effect of His purchase:
Christ, and actually to be justified, even as well as when they should have a being, or at what time their life should be brought to an end, and they actually be glorified; yet, if we consider the things purchased, in respect of the bargain, we will find that they were absolutely and actually bought unto such persons, and satisfied-for by the Mediator, so as not only, in His intention, He aimed to make their Justification and Salvation possible, but really and simply to make it sure, and to procure it to them; yet so, as in due time and method it is to be applyed. And we conceive, that it is a dangerous assertion to say, that Peter before his believing, had no more interest any way in Christs death than Iudas: which yet followeth upon the last opinion that was casten, and is acknowledged by the Authors thereof. See Cameron part. 3. pag. 583. Indeed, if we will consider Peters own estate, as considered in its self, without respect to the Covenant of Redemption; and if we consider any actuall claim, which he might lay to Christs death in that condition for his own peace and comfort, there was no difference: but if we will consider Christs sufferings as in the bargain of Redemption before the Lord, the procuring of Peters Justification and Glorification was really undertaken-for by the Mediator, and his debt satisfied-for by His suffering in his name, so as it could not fail in reference to him, more than if he had actually had a being, and had been justified and glorified when that transaction was closed; none of all which can be said of Iudas, whose name was never in the Covenant of Redemption, as Peters was.
, &c. And seeing it cannot be denied but the last promises are grounded upon Christs satisfaction, Must not the first be so also? especially considering, that without Him there is no access for binding up a Covenant betwixt God and sinners.
which must thus be understood, to wit, that by His merit we have these communicated to us: and Is not Faith and saving Grace to be accounted amongst spirituall blessings? Fourthly, He is made to us of God, not only Righteousnesse, but also Wisdom, Sanctification, and Redemption, 1 Corinth. 1, 30.31. and certainly under these expressions, all saving graces needfull to the working out of our Salvation are comprehended. And the end of this, is, that whosoever glorieth, may glory alone in Him, as having all in Him, and nothing but by Him. Neither would there be such occasion of glorying in Him, if these were not purchased by Him. Fifthly, The considering of the Covenant of Redemption, will also fully clear this; for, no question, that must be a fruit of Christs purchase, which the Lord hath promised to the Mediator, as a satisfaction to Him for His sufferings: Now, this is clear, that it is not only promised to Christ, that many through Faith in Him shall be justified; but that certainly He shall see His seed and the ⟨p. 309⟩fruit of the travel of His soul, Isa. 53.10, 11. That His people shall be willing in the day of His power, Psal. 110.3. That these whom the Father hath given Him, shall come unto Him, Ioh. 6.37. and that they shall all be taught of God, &c. and What else can these speciall promises import but this, to wit, that the Son, the Mediator, for laying down of His life, shall have many given Him, and actually by the Spirit drawn to Him, and made to believe in Him and to acknowledge Him as the Author of their eternall Salvation, without which, that promise of seing His seed could never be accomplished? Yea, must not all the promises of the Covenant have one rise, and be derived through one meritorious cause? Now, these promises of Sanctification, such as, to take away the stony heart, to give a new heart, to cleanse us from all our idols, and wash us with clean water, &c. are in one bundle with the promises of His pardoning our iniquity and remembering our sins no more, as is clear in Ezek. 36.25, 26, &c. and Ier. 31.33, 34, &c. And seing it cannot be denied but the last promises are grounded upon Christs satisfaction, Must not the first be so also? especially considering, that without Him there is no accesse for binding up a Covenant betwixt God and sinners.
