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.
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, Ioh. 17. 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.
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;
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
for, He died conditionally for Judas, and He did no more for Peter; and so Salvation, upon the condition of believing, is made equally possible to both. And though, in Gods purpose, Peter hath Faith decreed for him, whereby he cometh to be absolutely justified; in which respect, there is a great difference betwixt Peter, and Judas, for whom there is no such thing purposed; yet considering, that this faith which maketh the difference, according to the former opinion, is no proper effect of Christs purchase, but of Gods absolute Sovereignty, as Election is, It cannot be said, that because thereof there is any inequality in reference to Elect and Reprobate in respect of Christs death. It is true their acknowledging faith to be Gods sovereign and peculiar gift, doth not make the difference flow from Peter himself; yet it cannot be said, that it doth proceed from any thing in Christs purchase, in respect of His sustaining the person of the one more than of the other. 5. This doth also infer that Christ hath payed for such as shall again be brought to reckon for their own debt; yea, for the same debt which He hath payed: now, in Scripture, these two are ever put together, to wit, Christs bearing the iniquity of any or paying of their debt, and these persons being absolved from that charge in whose name he had payed. This is so sure, that the one doth still infer the other, as was formerly marked, as Isai. 53. He was wounded for our transgressions: whereupon it followeth, by his stripes, we (to wit, we for whose transgressions He was wounded) are healed: and again, vers. 11. He shall justify many, for he shall bear their iniquity, that is, these whose iniquity He shall bear, and whose debt He shall pay, they shall be certainly justified and absolved from the same. So is it, 2 Cor. 5.21. He became sin for us, that is, took on Him to answer for our debt, that we might be made the righteousness of God in Him, which showeth, that His end in becoming sin for any, was, to have them actually freed from the same. The like is, Gal. 3.13, 14. He redeemed us from the curse of the Law, being made a curse for us, &c. that the blessing of Abraham might come upon the Gentiles, &c. where actual redemption from the curse, and obtaining of the blessing, are made of equal extent with Christs suffering of the curse in the room of any: and so is it in many other Scriptures.
If any should say, that these Scriptures do not deny but such may be brought to reckon for their own sin, for whom Christ did only conditionally pay the debt; and the condition not being fulfilled by them, there is no absurdity that they themselves should be again called to reckon for the same: as also considering, that the Lords acceptation of such a price for them, was only upon the fulfilling of the condition of believing, wherein they have failed. To this we answer, First, that according to the former grounds notwithstanding of Christs death, payment might be exacted again, even from the Elect, if the Lord Himself did not graciously and freely enable them to fulfil the condition, because they are but conditionally redeemed also, and have not Faith purchased to them by Christs death more than the other. But because some may shift this, we answer Secondly, That such a conditional payment is not spoken of in Scripture, neither do these places of Scripture speak of some whose iniquity Christ hath born, who shall thereby have freedom from being ⟨p. 314⟩called to a reckoning; but they do speak absolutely of all for whom Christ hath suffered, and in whose name He hath paid any thing to God: for, all of them give ground for this connection, Christ hath born their sin, was made a curse for them, &c. Therefore, they shall be justified and freed from the curse, &c. And this reasoning will not hold, except this universal proposition be presupposed, to wit, that all whose sins Christ hath born, whose debt He hath undertaken, and in whose name He hath paid any price to the Justice of God, &c. shall be justified, absolved from their debt, and not brought to a reckoning for the same. Now, it must either be assumed, that Christ hath paid a price in the name of many Reprobates, and hath born their sin before the Justice of God; and it is evident how false the conclusion will be, Therefore the minor must be false, seeing the major is true; Or, we must subsume thus, But none of the Reprobates shall ever be justified or absolved from their own debt, Therefore it will follow, that for none of these did Christ become a curse or satisfy the Justice of God: which is a truth. If it be yet said, that His suffering in their name, was but conditional; and so it cannot be said simply, that He paid their debt, but upon such and such conditions only;
If any should say, that these Scriptures do not deny but such may be brought to reckon for their own sin, for whom Christ did only conditionally pay the debt; and the condition not being fulfilled by them, there is no absurdity that they themselves should be again called to reckon for the same: as also considering, that the Lords acceptation of such a price for them, was only upon the fulfilling of the condition of believing, wherein they have failed. To this we answer, First, that according to the former grounds notwithstanding of Christs death, payment might be exacted again, even from the Elect, if the Lord Himself did not graciously and freely enable them to fulfill the condition, because they are but conditionally redeemed also, and have not Faith purchased to them by Christs death more than the other. But because some may shift this, we answer Secondly, That such a conditionall payment is not spoken of in Scripture, neither do these places of Scripture speak of some whose iniquity Christ hath born, who shall thereby have freedom from being
and so He did not bare their iniquity, but upon condition that they should believe. To this we answer, First, This is almost one with the former objection, and may be again refelled, thus; either that conditional bearing of their iniquity, was a paying something in their name, or, it was not: If it was a paying in their name, and a laying out of any price by the Mediator, Then the consequence from the former Scriptures will still be urgent what ever the condition be; because, they assert, that all for whom Christ hath laid out His sufferings, and in whose room He hath sustained any part of the curse, &c. shall be partakers of Justification and Life. And what ever the condition be, this conditional Redemption supposeth a price actually to have been laid down. If it be said, that actually Christ did lay down nothing for them, and in their name, when He suffered, but upon condition that it should be imputed to them when they should actually believe, Then it must be said that Christ hath paid for none till they believe, because it is His purpose and Covenant with the Father that doth make His sufferings to be accounted a price for any: and if so, then Faith cannot be said to be purchased contrary to what was formerly said. Beside, if none can be said to be redeemed but a Believer, Then it cannot be said, that Christ hath paid any thing in the name of any Reprobate, seeing he hath paid only for them who shall believe, which no Reprobate can do. Further, though the imputation of Christs laid-down price be conditional; yet the paying of it is absolute: for, He (according to this opinion) did really lay it down; and if such should after believe, there were need of paying no more in their name. Yea, what is actually laid down, is supposed to be equivalent to their Redemption, and with what is laid down for the Elect: otherwise, the price would not be proportioned to the supposed end, to wit, Redemption, and so it would be nothing.
and so He did not bare their iniquity, but upon condition that they should believe. To this we answer, First, This is almost one with the former objection, and may be again refelled, thus; either that conditional bearing of their iniquity, was a paying something in their name, or, it was not: If it was a paying in their name, and a laying out of any price by the Mediator, Then the consequence from the former Scriptures will still be urgent what ever the condition be; because, they assert, that all for whom Christ hath laid out His sufferings, and in whose room He hath sustained any part of the curse, &c. shall be partakers of Justification and Life. And what ever the condition be, this conditionall Redemption supposeth a price actually to have been laid down. If it be said, that actually Christ did lay down nothing for them, and in their name, when He suffered, but upon condition that it should be imputed to them when they should actually believe, Then it must be said that Christ hath paid for none till they believe, because it is His purpose and Covenant with the Father that doth make His sufferings to be accounted a price for any: and if so, then Faith cannot be said to be purchased contrary to what was formerly said. Beside, if none can be said to be redeemed but a Believer, Then it cannot be said, that Christ hath paid any thing in the name of any Reprobate, seing he hath paid only for them who shall believe, which no Reprobate can do. Further, though the imputation of Christs laid-down price be conditionall; yet the paying of it is absolute: for, He (according to this opinion) did really lay it down; and if such should after believe, there were need of paying no more in their name. Yea, what is actually laid down, is supposed to be equivalent to their Redemption, and with what is laid down for the Elect: otherwise, the price would not be proportioned to the supposed end, to wit, Redemption, and so it would be nothing.
That we may follow this conditional Redemption a little, It is otherwise in some things expressed by some others, thus, to wit, that Christ in some sense is a ransom for all, and yet not in that special manner as for His people: He hath brought others under the conditional Gospel-covenant, but them under the absolute: He hath according to the tenor of this Covenant procured Salvation to all, if they will believe; but He hath procured for His chosen, even this condition of believing. Thus Learned Baxter, in His Saints Rest, Part, 1. pag. 153. which may be yet variously understood as to one branch thereof: for, though he doth there speak of all to be conditionally redeemed, and elsewhere often hints this, yet by several expressions of his, it would seem to be restricted, at least, in a special manner to the visible Church: because, he saith these all, are by His death brought under the conditional Gospel-covenant, which elsewhere, (to wit, in the Appendix to his Aphorisms, pag. 241. in the last Edition) is acknowledged to be that which is revealed and offered in the Church. And in that part of his Saints Rest, pag. 156. it is said, not to be offered to all; and that expression is used by him, that the conditional Covenant is made with all, at least, with the Church. Also others have many hints to this purpose, and the Learned Tuisse doth cite this saying out of Verstius, lib. pre. pag. 195. Et sanè nisi pro voca•is saltem omnibus, mortuus esset Christus, tum fraestr••i omnes credere •uberentur. Therefore it will be meet to touch a little this conditional Redemption, as it may relate to all men indifferently, and more particularly, as it may relate to the visible Church; and because of the nearness of the matter and grounds thereof, both may be done as we go on. Although this ⟨p. 315⟩opinion, as thus expressed, may seem more plausible; yet we conceive, that it will neither be found agreeable to the former grounds, nor to the Text, nor to reason, nor yet any way more conducing to remove, or prevent these difficulties which are supposed to follow upon the Doctrine of particular Redemption, as it was formerly explained:
That we may follow this conditionall Redemption a little, It is otherwise in some things expressed by some others, thus, to wit, that Christ in some sense is a ransom for all, and yet not in that speciall manner as for His people: He hath brought others under the conditionall Gospel-covenant, but them under the absolute: He hath according to the tenor of this Covenant procured Salvation to all, if they will believe; but He hath procured for His chosen, even this condition of believing. Thus Learned Baxter, in His Saints Rest, Part, 1. pag. 153. which may be yet variously understood as to one branch thereof: for, though he doth there speak of all to be conditionally redeemed, and elsewhere often hints this, yet by several expressions of his, it would seem to be restricted, at least, in a speciall manner to the visible Church: because, he saith these all, are by His death brought under the conditionall Gospel-covenant, which elsewhere, (to wit, in the Appendix to his Aphorisms, pag. 241. in the last Edition) is acknowledged to be that which is revealed and offered in the Church. And in that part of his Saints Rest, pag. 156. it is said, not to be offered to all; and that expression is used by him, that the conditionall Covenant is made with all, at least, with the Church. Also others have many hints to this purpose, and the Learned Tuisse doth cite this saying out of Verstius, lib. pre. pag. 195. Et sanè nisi pro vocais saltem omnibus, mortuus esset Christus, tum fraestr i omnes credere uberentur. Therefore it will be meet to touch a little this conditionall Redemption, as it may relate to all men indifferently, and more particularly, as it may relate to the visible Church; and because of the nearnesse of the matter and grounds thereof, both may be done as we go on. Although this
for, first, what we urged from these Scriptures that speak but of one absolute Redemption, and do ever knit Justification and life with Christs bearing the iniquity of any, or satisfying in their room, will also be binding here against this conditional Redemption. For, if any way Christ hath born their iniquity, Then they must be justified: otherwise, the former connection, which is so strongly urged in the Scripture, will fail: or, if he hath not born their iniquity nor paid any thing in their name, Then it cannot be said, that He hath any way died for them or redeemed them. Secondly, The Text will confirm this, for, in it, all men are divided in these two ranks, to wit, the past-by body of Nations and Kingdoms, &c. and these few that are redeemed out of these Tongues, Nations, &c. But this conditional Redemption can agree to neither member: Therefore, it cannot be admitted. It cannot be applied to the redeemed who praise; for, they are all absolutely redeemed and made Kings and Priests to God, &c. nor will it agree to the past-by multitude of the un-redeemed that are contradistinguished from the former; because, First, The place doth assert the actual enjoyment of friendship with God, (and, being made Kings and Priests, &c.) to be the proper fruit of Christs blood and purchase, and not the having of these things made possible upon a condition, as was formerly laid down. Secondly, Because that past-by multitude, is expressly contradistinguished from the redeemed, and these who partake of the benefits of Christs purchase: and therefore the one being called the redeemed, the others may be called non-redeemed: and they are distinguished from, and opposed to the other here, not by any distinction simply founded upon the effect of Christs death, to wit, that the one are made Kings and Priests, and the other not; but it looketh to the meritorious cause procuring these effects, and making them certain to the one, and leaving others without all title thereunto, to wit, Christs death; and so it is to be understood, we are redeemed by thy blood, that is, Thou hast paid the price of our Redemption in our name by Thy blood, which hath not been done in respect of the multitude of these same Nations, whereof we are a part. Thirdly, There is but one Class of the redeemed, and these are absolutely Redeemed;
for, first, what we urged from these Scriptures that speak but of one absolute Redemption, and do ever knit Justification and life with Christs bearing the iniquity of any, or satisfying in their room, will also be binding here against this conditionall Redemption. For, if any way Christ hath born their iniquity, Then they must be justified: otherwise, the former connexion, which is so strongly urged in the Scripture, will fail: or, if he hath not born their iniquity nor payd any thing in their name, Then it cannot be said, that He hath any way died for them or redeemed them. Secondly, The Text will confirm this, for, in it, all men are divided in these two ranks, to wit, the past-by body of Nations and Kingdoms, &c. and these few that are redeemed out of these Tongues, Nations, &c. But this conditionall Redemption can agree to neither member: Therefore, it cannot be admitted. It cannot be applied to the redeemed who praise; for, they are all absolutely redeemed and made Kings and Priests to God, &c. nor will it agree to the past-by multitude of the un-redeemed that are contradistinguished from the former; because, First, The place doth assert the actuall enjoyment of friendship with God, (and, being made Kings and Priests, &c.) to be the proper fruit of Christs bloud and purchase, and not the having of these things made possible upon a condition, as was formerly laid down. Secondly, Because that past-by multitude, is expresly contradistinguished from the redeemed, and these who partake of the benefits of Christs purchase: and therefore the one being called the redeemed, the others may be called non-redeemed: and they are distinguished from, and opposed to the other here, not by any distinction simply founded upon the effect of Christs death, to wit, that the one are made Kings and Priests, and the other not; but it looketh to the meritorious cause procuring these effects, and making them certain to the one, and leaving others without all title thereunto, to wit, Christs death; and so it is to be understood, we are redeemed by thy bloud, that is, Thou hast paid the price of our Redemption in our name by Thy bloud, which hath not been done in respect of the multitude of these same Nations, whereof we are a part. Thirdly, There is but one Classe of the redeemed, and these are absolutely Redeemed;
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;
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;
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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:
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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;
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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:
for, He died conditionally for Iudas, and He did no more for Peter; and so Salvation, upon the condition of believing, is made equally possible to both. And though, in Gods purpose, Peter hath Faith decreed for him, whereby he cometh to be absolutely justified; in which respect, there is a great difference betwixt Peter, and Iudas, for whom there is no such thing purposed; yet considering, that this faith which maketh the difference, according to the former opinion, is no proper effect of Christs purchase, but of Gods absolute Soveraignity, as Election is, It cannot be said, that because thereof there is any inequality in reference to Elect and Reprobate in respect of Christs death. It is true their acknowledging faith to be Gods soveraign and peculiar gift, doth not make the difference flow from Peter himself; yet it cannot be said, that it doth proceed from any thing in Christs purchase, in respect of His sustaining the person of the one more than of the other. 5. This doth also infer that Christ hath payed for such as shall again be brought to reckon for their own debt; yea, for the same debt which He hath payed: now, in Scripture, these two are ever put together, to wit, Christs bearing the iniquity of any or paying of their debt, and these persons being absolved from that charge in whose name he had payed. This is so sure, that the one doth still infer the other, as was formerly marked, as
. He was wounded for our transgressions: whereupon it followeth, by his stripes, we (to wit, we for whose transgressions He was wounded) are healed: and again, vers. 11. He shall justifie many, for he shall bear their iniquity, that is, these whose iniquity He shall bear, and whose debt He shall pay, they shall be certainly justified and absolved from the same. So is it,
. He became sin for us, that is, took on Him to answer for our debt, that we might be made the righteousnesse of God in Him, which sheweth, that His end in becoming sin for any, was, to have them actually freed from the same. The like is,
. He redeemed us from the curse of the Law, being made a curse for us, &c. that the blessing of Abraham might come upon the Gentiles, &c. where actual redemption from the curse, and obtaining of the blessing, are made of equal extent with Christs suffering of the curse in the room of any: and so is it in many other Scriptures.
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called to a reckoning; but they do speak absolutely of all for whom Christ hath suffered, and in whose name He hath paid any thing to God: for, all of them give ground for this connexion, Christ hath born their sin, was made a curse for them, &c. Therefore, they shall be justified and freed from the curse, &c. And this reasoning will not hold, except this universall proposition be presupposed, to wit, that all whose sins Christ hath born, whose debt He hath undertaken, and in whose name He hath paid any price to the Justice of God, &c. shall be justified, absolved from their debt, and not brought to a reckoning for the same. Now, it must either be assumed, that Christ hath paid a price in the name of many Reprobates, and hath born their sin before the Justice of God; and it is evident how false the conclusion will be, Therefore the minor must be false, seing the major is true; Or, we must subsume thus, But none of the Reprobates shall ever be justified or absolved from their own debt, Therefore it will follow, that for none of these did Christ become a curse or satisfie the Justice of God: which is a truth. If it be yet said, that His suffering in their name, was but conditionall; and so it cannot be said simply, that He paid their debt, but upon such and such conditions only;
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opinion, as thus expressed, may seem more plausible; yet we conceive, that it will neither be found agreeable to the former grounds, nor to the Text, nor to reason, nor yet any way more conducing to remove, or prevent these difficulties which are supposed to follow upon the Doctrine of particular Redemption, as it was formerly explained:
