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.
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
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.
The third Question was, If it may be said, that the Reprobates, or any Reprobate, do enjoy any common mercy by virtue of Christs purchase and Redemption? Or, if any mercy bestowed upon any Reprobate, or enjoyed by them, may be said to be the proper fruit of Christs purchase, or properly to be purchased by His death to them? In answer to this, we shall lay down these Assertions, which being granted, there will be no great hazard to the main matter.
The third Question was, If it may be said, that the Reprobates, or any Reprobate, do enjoy any common mercy by vertue of Christs purchase and Redemption? Or, if any mercy bestowed upon any Reprobate, or enjoyed by them, may be said to be the proper fruit of Christs purchase, or properly to be purchased by His death to them? In answer to this, we shall lay down these Assertions, which being granted, there will be no great hazard to the main matter.
Assert. 1. There is no saving nor eternal mercy procured to any Reprobate by Christs death: and so according to the Scripture-language, it cannot be said that Christ hath redeemed, satisfied for them, or born their iniquities in their room before the justice of God, thereby to procure any such mercy to them: because, first, to be given to Christ, to be redeemed, and to be justified, are ever of equal extent in Scripture, and necessarily knit together with His bearing their iniquity. Secondly, The proper and native fruits of Christs death, are not divided; but they all go together: So that for whom He satisfied and to whom He purchased any thing in one respect, He did so in all. Therefore we will find Him praying for these who were given Him, and for whose •ake He did sanctify Himself, Joh. 17. even when He doth exclude the reprobate world who were not of this number, from these His prayers. Thirdly, The proper fruit of Christs purchase, is that which is satisfaction to Himself for the travel of His soul, &c. but no mercy, which is common to a Reprobate can satisfy Him: for, His satisfaction consisteth in peculiar saving mercies, such as actually to see His seed, to have many justified, &c. which mercies cannot be said to be purchased to any Reprobate: and so it cannot be said, that any saving or eternal mercy is purchased to them; for, if they were purchased to them, then necessarily they were to be bestowed unto them; and if so, they could not be called Reprobates. We take this for granted then, that no saving thing is purchased to them, and that Christ cannot in any proper sense be called their Redeemer, nor to have sustained their place and persons before the Justice of God.
Assert. 1. There is no saving nor eternall mercy procured to any Reprobate by Christs death: and so according to the Scripture-language, it cannot be said that Christ hath redeemed, satisfied for them, or born their iniquities in their room before the justice of God, thereby to procure any such mercy to them: because, first, to be given to Christ, to be redeemed, and to be justified, are ever of equal extent in Scripture, and necessarily knit together with His bearing their iniquity. Secondly, The proper and native fruits of Christs death, are not divided; but they all go together: So that for whom He satisfied and to whom He purchased any thing in one respect, He did so in all. Therefore we will find Him praying for these who were given Him, and for whose •ake He did sanctifie Himself,
Assert. 2. We say, that yet, many Reprobates do here in time enjoy many things, which they had never enjoyed, had not Christ suffered. Of these, Christs death may well be called the cause (sine qua non) or, without which these had not been enjoyed: such are the preaching of the Gospel, and the glad tidings of the conditional offer of life which is made in it; yea, it may be, that the keeping off of many temporal judgements and eternal also for a time, doth flow from this: whereby (as it were by the Gardeners intercession, ⟨p. 310⟩Luk. 13.) the cutting down of many a barren tree is for a time suspended, that thereby the glory of Grace may be the more manifested, the honour of the Mediator the more highly advanced, and in the close, the glory of spotless Justice made the more clearly to shine, because of their greater inexcusableness. This cannot be denied to follow upon Christ Jesus His sufferings, in so far as they necessarily follow upon the agreement wherein they were transacted, and upon the promises made to Him in the Covenant of Redemption; unto all which, His sufferings are presupposed as the stipulation upon His side: Now, it being certain that there are some Elect ones given to Him by that Covenant in all ages of the world, and that He hath a visible Church and Ordinances granted to Him for the ingathering of them, which is so and so to be Administrated, to wit, by gathering under Ordinances both sheep and goats, and such like; It must necessarily follow, upon the supposition of this transaction in these terms, that the world must continue for so many ages, that the Gospel should be preached in such and such places, and at such and such times, that such and such lights should shine for holding forth clearly the truth of the Gospel; yea, that such and such common gifts should be bestowed upon many Reprobates for the adorning of this visible Church, the honour of the Head thereof, the furtherance of the edification of the Elect, and many other things necessary for the attaining of the ends foresaid. And according to the former supposition, these cannot be denied to be decreed in the Counsel of God, and contained in the Covenant of Redemption, largely taken;
Assert. 2. We say, that yet, many Reprobates do here in time enjoy many things, which they had never enjoyed, had not Christ suffered. Of these, Christs death may well be called the cause (sine qua non) or, without which these had not been enjoyed: such are the preaching of the Gospel, and the glad tidings of the conditionall offer of life which is made in it; yea, it may be, that the keeping off of many temporall judgements and eternal also for a time, doth flow from this: whereby (as it were by the Gardeners intercession,
because accidentally (to speak so) and by reason of the manner of administration concluded, they conduce to the honour of the Mediator, and to the furthering of His design, which is to have the pleasure of the Lord prospering in his hand.
Asser. 3. Although these former Assertions be true; yet we say, that the saving blessings that are purchased to the redeemed by Christs death, may be, and are far otherwayes to be, conceived, as the proper effects and fruits of Christs purchase to them, than any common mercy can be which followeth thereupon to any Reprobate. For first, The purchasing of the Elect, and of saving Grace and Salvation to them, and what may tend to their good, was intended by the Mediator in a subordination to the glorifying of His Grace in them; and so His Glory and their good, are jointly intended in the same: this cannot be said of the other; for, though the things, which flow from His death be good in themselves, and though it cannot be denied but that therein also He intendeth His own Glory; yet it cannot be said, that these things are purchased by Him as advantageous to them, in respect of any fruit that should flow therefrom unto them: because, the effect showeth, that in the end they have no advantage by them: and therefore it cannot be said, that He intended them as advantageous to them. I know some Learned men do think, that some Reprobates, by the power of common restraining Grace, and the force of Ordinance, are kept from falling in many gross evils, which otherwayes they might have fallen into; and so in the end are kept from the greater degree of punishment, which they might have been liable to: I grant that it may be said, that some civil and formal hypocrites will be punished with a more gentle degree of wrath (to speak so) than others, or than themselves would have been punished with, had they not been by such common Grace restrained; yet, this must be understood comparatively with respect to the case as it now standeth, that is, a civil hypocrite, living under the Gospel, with many common moral induements, and giving much outward countenance to Ordinances, &c. shall be more gently dealt with in the day of Judgement, than if he had not come that length in a common reformation, under the means: yet, I suppose, it cannot be said, that such a person shall have less punishment than if Christ had never died, or he had never had any knowledge of the Gospel, or any common gifts of the Spirit, but had lived in more profanity without the same: for, although the sins of a civil moral hypocrite, be less in themselves than the gross profanity of a blind heathen;
Asser. 3. Although these former Assertions be true; yet we say, that the saving blessings that are purchased to the redeemed by Christs death, may be, and are far otherwayes to be, conceived, as the proper effects and fruits of Christs purchase to them, than any common mercy can be which followeth thereupon to any Reprobate. For first, The purchasing of the Elect, and of saving Grace and Salvation to them, and what may tend to their good, was intended by the Mediator in a subordination to the glorifying of His Grace in them; and so His Glory and their good, are joyntly intended in the same: this cannot be said of the other; for, though the things, which flow from His death be good in themselves, and though it cannot be denied but that therein also He intendeth His own Glory; yet it cannot be said, that these things are purchased by Him as advantagious to them, in respect of any fruit that should flow therefrom unto them: because, the effect sheweth, that in the end they have no advantage by them: and therefore it cannot be said, that He intended them as advantagious to them. I know some Learned men do think, that some Reprobates, by the power of common restraining Grace, and the force of Ordinance, are kept from falling in many grosse evils, which otherwayes they might have fallen into; and so in the end are kept from the greater degree of punishment, which they might have been liable to: I grant that it may be said, that some civil and formal hypocrites will be punished with a more gentle degree of wrath (to speak so) than others, or than themselves would have been punished with, had they not been by such common Grace restrained; yet, this must be understood comparatively with respect to the case as it now standeth, that is, a civil hypocrite, living under the Gospel, with many common moral induements, and giving much outward countenance to Ordinances, &c. shall be more gently dealt with in the day of Judgement, than if he had not come that length in a common reformation, under the means: yet, I suppose, it cannot be said, that such a person shall have lesse punishment than if Christ had never died, or he had never had any knowledge of the Gospel, or any common gifts of the Spirit, but had lived in more profanity without the same: for, although the sins of a civil moral hypocrite, be lesse in themselves than the grosse profanity of a blind heathen;
yet, considering the circumstances that do aggrege the same, they will be found to be of a more bloody dye before God. Hence, so often in Scripture, the sin of refusing Christ in the most civil hypocrites, is aggreged beyond the sins of Sodom and Gomorrah, Tyre and Sidon, &c. Neither doth this flow causally from the Gospels being revealed to such persons, but from their abusing and slighting of the same. What ever mercies therefore of this kind are bestowed upon any Reprobate, they are bestowed upon them for the honour of the Mediator, and the good of the Elect; and so, as such, must be said to have been purchased by Christs death. Secondly, Whatever Christ hath procured to the Elect, He hath procured it by ⟨p. 311⟩satisfying Justice for them, and by sustaining in His own Person the curse that was due to them: so that the Lords forbearing of them, His making offer of the Gospel to them, &c. are not only consequents, following upon the Mediators death and the Covenant of Redemption, but are properly purchased fruits thereof: and so the Gospel is preached to them, they are called unto a Church-state, &c. because Christ Jesus hath satisfied Justice in their name for the quarrel which the holy God had against them, and hath purchased peace and every thing needful for their Salvation; so that now, the Lord cannot but be kindly to them, and bestow these mercies on them according to the order and terms laid down in the Covenant; but, on the other side, it cannot be said, that our Lord Jesus did so purchase to the Reprobate any of these mercies (which are indeed so in themselves) that are bestowed upon them, or that He satisfied in their room, or in their name paid any debt, or that the Lord is upon that account (as it were) engaged to be friendly to them, and bestow these things on them, as was observed to be in the case of the Elect; because, in no respect is Christ their Cautioner as having undertaken for them. These mercies then which come to them, are rather to be accounted consequents following upon Christs purchase, than proper effects thereof as to them; Yet necessarily they follow, that what properly hath been purchased by Christ to the Elect, may, according to the order laid down, be accomplished. This will be somewhat clear by considering, Matth. 24.22. where it is said, except these days should be shortened, there should no flesh be saved:
yet, considering the circumstances that do aggrege the same, they will be found to be of a more bloudy dye before God. Hence, so often in Scripture, the sin of refusing Christ in the most civil hypocrites, is aggreged beyond the sins of Sodom and Gomorrah, Tyre and Sidon, &c. Neither doth this flow causally from the Gospels being revealed to such persons, but from their abusing and slighting of the same. What ever mercies therefore of this kind are bestowed upon any Reprobate, they are bestowed upon them for the honour of the Mediator, and the good of the Elect; and so, as such, must be said to have been purchased by Christs death. Secondly, Whatever Christ hath procured to the Elect, He hath procured it by
yet, for the Elects sake they shall be shortened: the mercy promised there, to wit, the shortening of those troublesome days, in a temporal mercy, and common to many Reprobate as well as Elect, during that time; yet, in respect of the Elect, it may be accounted a fruit of Christs purchase and of Gods Covenant-love; because otherwayes, these whom Christ had redeemed might be in hazard; against which, the Covenant hath fully provided. But, on the other side, as to the Reprobate, it is but a consequent of His death unto them, and bestowed upon them not for themselves, but for the good of the Elect amongst them, for whose sake it is said expressly, that these days shall be shortened. And so it is to be conceived, as supposing it to be conditioned to Christ simply, that such a tribulation shall not continue, because the performing of the articles of the Covenant doth require the same; in that case consequently the Reprobate, living in that time and place, are sharers of that outward deliverance; yet considering it as a Covenanted mercy and a proper fruit of Christs purchase, it doth agree to the Elect only, for whose good it was Covenanted; and to them it may well be called a purchased mercy. It is true there doth no consequence follow upon Christs death, but what was foreseen and intended by Him to follow thereupon; yet it cannot be said, that all these consequents were intended as proper fruits of His purchase to the Reprobate, as the mercies are that come unto the Elect: but we must acknowledge a difference between a consequent and a proper effect; otherwayes we might say, that the greater inexcusableness and condemnation of many Reprobates, are proper fruits of Christs purchase, because these do follow thereupon, and had not followed had He not died. And we might say, that the suspending of the shutting up of the devil in hell in his everlasting torments, were a fruit of Christs purchase; because, supposing Christ to have a Church, and such work for devils, in the exercising thereof, while it is on earth; and that Christ is to judge the devils at the last day, and (as a part of His glory) to pass the final sentence in reference to them, &c. It must necessarily follow upon these suppositions, that the devils last judgment, and absolute shutting up in the pit, must be suspended for such a long time;
yet, for the Elects sake they shall be shortened: the mercy promised there, to wit, the shortening of those troublesome dayes, in a temporall mercy, and common to many Reprobate as well as Elect, during that time; yet, in respect of the Elect, it may be accounted a fruit of Christs purchase and of Gods Covenant-love; because otherwayes, these whom Christ had redeemed might be in hazard; against which, the Covenant hath fully provided. But, on the other side, as to the Reprobate, it is but a consequent of His death unto them, and bestowed upon them not for themselves, but for the good of the Elect amongst them, for whose sake it is said expresly, that these dayes shall be shortened. And so it is to be conceived, as supponing it to be conditioned to Christ simply, that such a tribulation shall not continue, because the performing of the articles of the Covenant doth require the same; in that case consequently the Reprobate, living in that time and place, are sharers of that outward deliverance; yet considering it as a Covenanted mercy and a proper fruit of Christs purchase, it doth agree to the Elect only, for whose good it was Covenanted; and to them it may well be called a purchased mercy. It is true there doth no consequence follow upon Christs death, but what was foreseen and intended by Him to follow thereupon; yet it cannot be said, that all these consequents were intended as proper fruits of His purchase to the Reprobate, as the mercies are that come unto the Elect: but we must acknowledge a difference between a consequent and a proper effect; otherwayes we might say, that the greater inexcusablnesse and condemnation of many Reprobates, are proper fruits of Christs purchase, because these do follow thereupon, and had not followed had He not died. And we might say, that the suspending of the shuting up of the devil in hell in his everlasting torments, were a fruit of Christs purchase; because, supposing Christ to have a Church, and such work for devils, in the exercising thereof, while it is on earth; and that Christ is to judge the devils at the last day, and (as a part of His glory) to passe the finall sentence in reference to them, &c. It must necessarily follow upon these suppositions, that the devils last judgment, and absolute shutting up in the pit, must be suspended for such a long time;
yet there is none that will esteem this to be a proper fruit of Christs purchase, though it be a necessary consequent depending upon the same. And if any more be pleaded-for, because the offer of the Gospel is made to many Reprobates, this may be said, that Christs having of a visible Church and Gospel preached therein, is properly purchased by Him, that being necessary for the end proposed; yet, if we consider the preaching of the Gospel, in reference to such a person, as suppose to Judas, or, how it cometh that he is a Minister thereof, We conceive it is hard to say, that it was purchased by Christs death as a mercy to him, as if Christ had intended by His sufferings to satisfy Gods Justice in less or in more upon his account. And if it cannot be said, that any satisfaction is made to God in his name, How can it be said that properly any thing is purchased by Christs sufferings to him? for, this is certain, that it is Christs death, as it is a satisfaction and price offered in the name of any, that doth procure any good to them. Beside, Christs bearing of the sins of any, and their obtaining of Justification, are still ⟨p. 312⟩linked together, as was formerly said: and therefore, seeing no Reprobate is justified, it cannot be said, that Christ hath born their sins, and consequently, upon that account, hath procured any thing to them. This difference may be thus illustrated, as, suppose one having intended out of a number of slaves to relieve so many, should therefore covenant a price for them and actually pay the same, having withal this included in the bargain, that so many other slaves should be appointed to wait on Him till these ransomed ones were safely transported, and for that end that they should be for a time freed from some common drudgeries that other slaves are lying under, and be someway fitted in their apparel and otherwayes as might become His honour, and further Him in the gathering together, shipping and transporting of these whom actually He had bought: yet still He neither mindeth the relieving of these, nor doth for that end pay in the least measure their ransom, but only hath this articled to Him as conducing to the good of the main bargain. In that case, it cannot be said that He had properly bought these whom He minded never to transport, or that any price, laid down in the principal bargain, was laid in their name;
yet there is none that will esteem this to be a proper fruit of Christs purchase, though it be a necessary consequent depending upon the same. And if any more be pleaded-for, because the offer of the Gospel is made to many Reprobates, this may be said, that Christs having of a visible Church and Gospel preached therein, is properly purchased by Him, that being necessary for the end proposed; yet, if we consider the preaching of the Gospel, in reference to such a person, as suppose to Iudas, or, how it cometh that he is a Minister thereof, We conceive it is hard to say, that it was purchased by Christs death as a mercy to him, as if Christ had intended by His sufferings to satisfie Gods Justice in lesse or in more upon his account. And if it cannot be said, that any satisfaction is made to God in his name, How can it be said that properly any thing is purchased by Christs sufferings to him? for, this is certain, that it is Christs death, as it is a satisfaction and price offered in the name of any, that doth procure any good to them. Beside, Christs bearing of the sins of any, and their obtaining of Justification, are still
yet, it cannot be denied but that many advantages do follow upon that bargain to such beyond others; which yet, in the end, by reason of their own miscarriages, might turn to their greater hurt: as suppose, they should refuse to obey Him, or, to put on the cloths bestowed upon them, but should abandon him and renounce their present liberty and not wait on to the end, &c. and so procure themselves justly to be deprived of any favour, and to be punished for their ingratitude, So may it be said in the present case: yet we shall not much contend for words, as whether such a thing should be called a consequent or an effect? providing Christ be not said to have sustained the room of, or by being made sin, to have satisfied in less or more for any whom He doth not actually redeem and own for His.
yet, it cannot be denied but that many advantages do follow upon that bargain to such beyond others; which yet, in the end, by reason of their own miscarriages, might turn to their greater hurt: as suppose, they should refuse to obey Him, or, to put on the cloths bestowed upon them, but should abandon him and renounce their present liberty and not wait on to the end, &c. and so procure themselves justly to be deprived of any favour, and to be punished for their ingratitude, So may it be said in the present case: yet we shall not much contend for words, as whether such a thing should be called a consequent or an effect? providing Christ be not said to have sustained the room of, or by being made sin, to have satisfied in lesse or more for any whom He doth not actually redeem and own for His.
The fourth Question, is, If Christ Jesus, the only absolute Redeemer of the Elect alone, may not yet be said to have redeemed all men conditionally, and in the laying down of His life, to have intended the purchasing of life to all, upon this condition, if they should believe in Him? This conditional Redemption is diversly expressed by Learned men, who in their Writings do abhor the grossness of the Socinian and Arminian Doctrines concerning Redemption. Some say, that Christ died absolutely for none, but conditionally for all, that is, that He purchased life for all, upon condition that they should believe that He had died for them; and that God by His decree of Election hath decreed to give Faith to some and not to others, whereby Christs death becometh effectual to them, and not to others: which difference doth yet flow from nothing in Christs death. They say also, that Christ, by His death, procured freedom to all from the curse of the Law, so that that is removed from all, except any, by not believing that Christ hath died for them, shall make themselves liable to that curse, as Cameron asserteth, pag. 584. This opinion doth not lay the weight of mens making themselves to differ upon themselves, but it doth acknowledge the freedom, sovereignty and power of Grace, as also the impotency and corruption of nature; yet we conceive it is dangerous, and doth directly contradict what hath been asserted from the Text. For, 1. it denieth any, even the Elect, to be absolutely redeemed: which, though true in some sense, to wit, in respect of the method and manner of the application of the purchased Redemption; yet can it not be said to be true in respect of the purchase and bargain it self, or in respect of the parties bargaining in this purchase: because, Christ did not buy pardon of sin and Salvation to sinners abstractly, upon condition that they should believe; but did particularly and absolutely purchase the pardon of sin and Salvation to such and such as were proposed to Him. And this He did, not by buying Salvation to the Elect upon condition they should believe, without making both the condition, to wit, Faith, and Salvation sure unto them;
The fourth Question, is, If Christ Jesus, the only absolute Redeemer of the Elect alone, may not yet be said to have redeemed all men conditionally, and in the laying down of His life, to have intended the purchasing of life to all, upon this condition, if they should believe in Him? This conditionall Redemption is diversly expressed by Learned men, who in their Writings do abhor the grosseness of the Socianian and Arminian Doctrines concerning Redemption. Some say, that Christ died absolutely for none, but conditionally for all, that is, that He purchased life for all, upon condition that they should believe that He had died for them; and that God by His decree of Election hath decreed to give Faith to some and not to others, whereby Christs death becometh effectuall to them, and not to others: which difference doth yet flow from nothing in Christs death. They say also, that Christ, by His death, procured freedom to all from the curse of the Law, so that that is removed from all, except any, by not believing that Christ hath died for them, shall make themselves liable to that curse, as Cameron asserteth, pag. 584. This opinion doth not lay the weight of mens making themselves to differ upon themselves, but it doth acknowledge the freedom, soveraignity and power of Grace, as also the impotencie and corruption of nature; yet we conceive it is dangerous, and doth directly contradict what hath been asserted from the Text. For, 1. it denieth any, even the Elect, to be absolutely redeemed: which, though true in some sense, to wit, in respect of the method and manner of the application of the purchased Redemption; yet can it not be said to be true in respect of the purchase and bargain it self, or in respect of the parties bargaining in this purchase: because, Christ did not buy pardon of sin and Salvation to sinners abstractly, upon condition that they should believe; but did particularly and absolutely purchase the pardon of sin and Salvation to such and such as were proposed to Him. And this He did, not by buying Salvation to the Elect upon condition they should believe, without making both the condition, to wit, Faith, and Salvation sure unto them;
but He absolutely redeemed Peter, John, and other Elect persons, by purchasing Salvation and every thing needful for the making of it sure unto them, although in due manner these be to be communicated according to the terms of the Covenant. 2. It doth deny Faith to be a fruit of Christs purchase; which is contrary to what was formerly said. 3. This doth assert the Reprobate by Christs death to be freed from the curse of the Law, In the day that thou eatest, &c. which is not to be understood as if upon condition of believing they were to be freed from it, if so they did fulfil that condition; for, that is not controverted: but it must be understood of some freedom from the curse of the Law that redoundeth actually to the Reprobate from Christs death. And it doth suppose them to have attained some freedom thereby, which their after unbelief and ingratitude do make ⟨p. 313⟩void unto them. And so they have not this freedom from the curse offered to them upon condition of their believing, but they have it, if by their unbelief they do not mar their right to it. Now this, so understood, will infer, that Christ was made a curse in the room of all men, which is contrary to what is said: for, they cannot be thought to be freed any way from under the curse, except by His sustaining it for them. And His bearing of the curse in the stead of any, or His taking on their iniquity, hath ever their freedom following upon it, for whom He did the same, as was formerly marked. Again, there are many of mankind (suppose young Children, dying before any actual sin) who cannot be liable to any other curse, but the curse of the Law; yet cannot all these (even such as are without the visible Church and the promises) be said peremptorily and absolutely to be saved. Beside, this will infer that either the Reprobate shall not have the breach of the first Covenant imputed to them, or that they shall have that debt imputed to them, which Christ Himself did pay in their name: which is inconsistent with the Scriptures formerly mentioned. 4. This doth make Christs death, considered as to Him, and in it self, to be equally laid down for Peter and Judas, which the Authors of this opinion will abhor: yet, doth it necessarily follow thereupon; for, supposing Christ to die absolutely for none, but conditionally for all, there is in that respect no more regard had to Peter than to Judas:
but He absolutely redeemed Peter, Iohn, and other Elect persons, by purchasing Salvation and every thing needfull for the making of it sure unto them, although in due manner these be to be communicated according to the terms of the Covenant. 2. It doth deny Faith to be a fruit of Christs purchase; which is contrary to what was formerly said. 3. This doth assert the Reprobate by Christs death to be freed from the curse of the Law, In the day that thou eatest, &c. which is not to be understood as if upon condition of believing they were to be freed from it, if so they did fulfill that condition; for, that is not controverted: but it must be understood of some freedom from the curse of the Law that redoundeth actually to the Reprobate from Christs death. And it doth suppone them to have attained some freedom thereby, which their after unbelief and ingratitude do make
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.
. even when He doth exclud the reprobate world who were not of this number, from these His prayers. Thirdly, The proper fruit of Christs purchase, is that which is satisfaction to Himself for the travell of His soul, &c. but no mercy, which is common to a Reprobate can satisfie Him: for, His satisfaction consisteth in peculiar saving mercies, such as actually to see His seed, to have many justified, &c. which mercies cannot be said to be purchased to any Reprobate: and so it cannot be said, that any saving or eternall mercy is purchased to them; for, if they were purchased to them, then necessarily they were to be bestowed unto them; and if so, they could not be called Reprobates. We take this for granted then, that no saving thing is purchased to them, and that Christ cannot in any proper sense be called their Redeemer, nor to have sustained their place and persons before the Justice of God.
⟨p. 310⟩
Luk. 13.) the cutting down of many a barren tree is for a time suspended, that thereby the glory of Grace may be the more manifested, the honour of the Mediator the more highly advanced, and in the close, the glory of spotlesse Justice made the more clearly to shine, because of their greater inexcusablnesse. This cannot be denied to follow upon Christ Jesus His sufferings, in so far as they necessarily follow upon the agreement wherein they were transacted, and upon the promises made to Him in the Covenant of Redemption; unto all which, His sufferings are presupposed as the stipulation upon His side: Now, it being certain that there are some Elect ones given to Him by that Covenant in all ages of the world, and that He hath a visible Church and Ordinances granted to Him for the ingathering of them, which is so and so to be Administrated, to wit, by gathering under Ordinances both sheep and goats, and such like; It must necessarily follow, upon the supposition of this transaction in these terms, that the world must continue for so many ages, that the Gospel should be preached in such and such places, and at such and such times, that such and such lights should shine for holding forth clearly the truth of the Gospel; yea, that such and such common gifts should be bestowed upon many Reprobates for the adorning of this visible Church, the honour of the Head thereof, the furtherance of the edification of the Elect, and many other things necessary for the attaining of the ends foresaid. And according to the former supposition, these cannot be denied to be decreed in the Counsel of God, and contained in the Covenant of Redemption, largely taken;
⟨p. 311⟩
satisfying Justice for them, and by sustaining in His own Person the curse that was due to them: so that the Lords forbearing of them, His making offer of the Gospel to them, &c. are not only consequents, following upon the Mediators death and the Covenant of Redemption, but are properly purchased fruits thereof: and so the Gospel is preached to them, they are called unto a Church-state, &c. because Christ Jesus hath satisfied Justice in their name for the quarrel which the holy God had against them, and hath purchased peace and every thing needful for their Salvation; so that now, the Lord cannot but be kindly to them, and bestow these mercies on them according to the order and terms laid down in the Covenant; but, on the otherside, it cannot be said, that our Lord Jesus did so purchase to the Reprobate any of these mercies (which are indeed so in themselves) that are bestowed upon them, or that He satisfied in their room, or in their name payd any debt, or that the Lord is upon that account (as it were) engaged to be friendly to them, and bestow these things on them, as was observed to be in the case of the Elect; because, in no respect is Christ their Cautioner as having undertaken for them. These mercies then which come to them, are rather to be accounted consequents following upon Christs purchase, than proper effects thereof as to them; Yet necessarily they follow, that what properly hath been purchased by Christ to the Elect, may, according to the order laid down, be accomplished. This will be somewhat clear by considering, Matth. 24.22. where it is said, except these dayes should be shortened, there should no flesh be saved:
⟨p. 312⟩
linked together, as was formerly said: and therefore, seing no Reprobate is justified, it cannot be said, that Christ hath born their sins, and consequently, upon that account, hath procured any thing to them. This difference may be thus illustrated, as, suppose one having intended out of a number of slaves to relieve so many, should therefore covenant a price for them and actually pay the same, having withall this included in the bargain, that so many other slaves should be appointed to wait on Him till these ransomed ones were safely transported, and for that end that they should be for a time freed from some common drudgeries that other slaves are lying under, and be someway fitted in their apparell and otherwayes as might become His honour, and further Him in the gathering together, shipping and transporting of these whom actually He had bought: yet still He neither mindeth the relieving of these, nor doth for that end pay in the least measure their ransom, but only hath this articled to Him as conducing to the good of the main bargain. In that case, it cannot be said that He had properly bought these whom He minded never to transport, or that any price, laid down in the principal bargain, was laid in their name;
⟨p. 313⟩
void unto them. And so they have not this freedom from the curse offered to them upon condition of their believing, but they have it, if by their unbelief they do not mar their right to it. Now this, so understood, will infer, that Christ was made a curse in the room of all men, which is contrary to what is said: for, they cannot be thought to be freed any way from under the curse, except by His sustaining it for them. And His bearing of the curse in the stead of any, or His taking on their iniquity, hath ever their freedom following upon it, for whom He did the same, as was formerly marked. Again, there are many of mankind (suppose young Children, dying before any actuall sin) who cannot be liable to any other curse, but the curse of the Law; yet cannot all these (even such as are without the visible Church and the promises) be said peremptorily and absolutely to be saved. Beside, this will infer that either the Reprobate shall not have the breach of the first Covenant imputed to them, or that they shall have that debt imputed to them, wh•ch Christ Himself did pay in their name: which is inconsistent with the Scriptures formerly mentioned. 4. This doth make Christs death, considered as to Him, and in it self, to be equally laid down for Peter and Iudas, which the Authors of this opinion will abhor: yet, doth it necessarily follow thereupon; for, supposing Christ to die absolutely for none, but conditionally for all, there is in that respect no more regard had to Peter than to Iudas:
