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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…

Name: A commentary upon the book of the Revelation Wherein the text is explained, the…
Author: James Durham

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.

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A third absurdity, is, that this doth extend Christs death further and maketh it more common than the Scripture doth: for, in Scripture, Christ is said to die for His People, Matt•. 1.21. for His Sheep, Joh. 10.11, 15. to gather the sons of God, Joh. 11.52. for His own, Joh. 17. vers. 6. with 19. and such like. And in this place, it is said to be for some of all Kindreds, Tongues, and Nations, and not for all indifferently. Now, according to ⟨p. 320⟩this opinion, Christ may be said not only to die for His Sheep, but for all and every Man, &c. There are two special Objections against this, The first, is, That although Christ be said to die for His Sheep, and to have redeemed some out of every Nation, &c. yet saith a late Learned Abettor of this opinion (to wit, Dallaeus in his Apology,) that it will not follow; because He died for these, Therefore He died for no other; more than it will follow from Paul's word, Gal. 2.20. He loved me, and gave Himself for me, Therefore He did love and gave Himself for no other. It is sad, that Learned men should so please themselves, to shift Arguments: for certainly, a clear difference may be observed between Pual's saying, Christ gave His life for me, and between Christs saying, I laid down My life for My sheep: this doth expressly hold forth Christs differencing of these for whom He was to die, and His contradistinguishing of them from others who were not of His Sheep, nor given to Him; and therefore for them He was not to lay down His life: whereas that word of Pauls, is not spoken to contradistinguish him from any other Believer, but to comfort himself in the application of that truth to himself, that Christ who died for His Sheep, did also lay down His life for him as one of them. Again, when Christ speaketh of His People, of His Sheep, and of His Own in this case, He doth particularly (to say so) consider them as a species or kind of people by themselves, and differenced, in the respect mentioned, from others, as the scope cleareth: but when Paul speaketh of himself in the application foresaid, will any think that he speaketh of himself as differenced from all, and not rather as one individual of the species foresaid? Therefore although we may conclude thus, God hath made man a reasonable creature according to His own Image, Therefore no other creature is such, because, by this qualification, man;

A third absurdity, is, that this doth extend Christs death further and maketh it more common than the Scripture doth: for, in Scripture, Christ is said to die for His People, Matt•. 1.21. for His Sheep, Ioh. 10.11, 15. to gather the sons of God, Ioh. 11.52. for His own, Ioh. 17. vers. 6. with 19. and such like. And in this place, it is said to be for some of all Kindreds, Tongues, and Nations, and not for all indifferently. Now, according to ⟨p. 320⟩this opinion, Christ may be said not only to die for His Sheep, but for all and every Man, &c. There are two speciall Objections against this, The first, is, That although Christ be said to die for His Sheep, and to have redeemed some out of every Nation, &c. yet saith a late Learned Abettor of this opinion (to wit, Dallaeus in his Apologie,) that it will not follow; because He died for these, Therefore He died for no other; more than it will follow from Paul's word, Gal. 2.20. He loved me, and gave Himself for me, Therefore He did love and gave Himself for no other. It is sad, that Learned men should so please themselves, to shift Arguments: for certainly, a clear difference may be observed between Pual's saying, Christ gave His life for me, and between Christs saying, I laid down My life for My sheep: this doth expresly hold forth Christs differencing of these for whom He was to die, and His contradistinguishing of them from others who were not of His Sheep, nor given to Him; and therefore for them He was not to lay down His life: whereas that word of Pauls, is not spoken to contradistinguish him from any other Believer, but to comfort himself in the application of that truth to himself, that Christ who died for His Sheep, did also lay down His life for him as one of them. Again, when Christ speaketh of His People, of His Sheep, and of His Own in this case, He doth particularly (to say so) consider them as a species or kind of people by themselves, and differenced, in the respect mentioned, from others, as the scope cleareth: but when Paul speaketh of himself in the application forsaid, will any think that he speaketh of himself as differenced from all, and not rather as one individuall of the species foresaid? Therefore although we may conclude thus, God hath made man a reasonable creature according to His own Image, Therefore no other creature is such, because, by this qualification, man;

:1339p. 320

or that species (to say so) is differenced from all other creatures on earth; yet, it will not follow, Peter is a reasonable creature according to Gods Image, Therefore no other man is so: because Peter is but an individual• person under the same species with others. Just so is it here, Christs Sheep, Own, People, &c. denote a species, as it were, differenced by such relations from others, whereas Paul is but an individual Believer comprehended under the same.

:1340p. 320

A second Objection, is, That many other Scriptures do assert Christ to be given, and to have laid down His life for the World: Therefore it cannot be absurd to say, that in some sense Christ hath redeemed all: and particularly that place, Joh. 3.16. is urged (for our scope suffereth us not to digress to more) to wit, God so loved the world, that he gave his only begotten Son; that whosoever should believe in him, should not perish, but have everlasting life. In reference to which place, we say, 1. That the scope is not to show, that Christ was given for all the World, taken distributively, that is, for every person that should be in the World, because it is only brought-in here to confirm this general sum of the Gospel which is laid down, vers. 15. That whosoever believeth in Christ, should not perish but have eternal life. Now, vers. 16. is brought-in as a confirmation of this; for (saith He) God so loved the world that he gave his only begotten Son, for this very end, That whosoever believeth in him, should not perish, but have eternal life. Where Gods end in giving of His Son, is mentioned to be a ground of quietness to all that should believe, and will bear that Universal well, whosoever believeth are redeemed, and may expect the benefits of Christs Redemption; because the justifying and saving of such, was the end for which God sent His Son: and to extend the place any further, will not be consistent with the scope thereof. If it be said, that Gods respect and love to the world indefinitely, is mentioned here; Be it so, yet that will not infer, that because He had respect to the world, That therefore He intended that Christ should die for all and every individual person in the world; but, it will only infer this much at most, as if we said, in common speech, such a Christian King, or potent man had such a respect to Christians, or to men of such a Nation, as to send such a great sum to redeem so many of them as he particularly condescended upon, from the bondage of the Turks: it may well be said, that such a great man had respect to Christians or to such a Nation, because he purposed to redeem many of them when he took no thought of others;

A second Objection, is, That many other Scriptures do assert Christ to be given, and to have laid down His life for the World: Therefore it cannot be absurd to say, that in some sense Christ hath redeemed all: and particularly that place, Ioh. 3.16. is urged (for our scope suffereth us not to digresse to more) to wit, God so loved the world, that he gave his only begotten Son; that whosoever should believe in him, should not perish, but have everlasting life. In reference to which place, we say, 1. That the scope is not to shew, that Christ was given for all the World, taken distributively, that is, for every person that should be in the World, because it is only brought-in here to confirm this generall sum of the Gospel which is laid down, vers. 15. That whosoever believeth in Christ, should not perish but have eternal life. Now, vers. 16. is brought-in as a confirmation of this; for (saith He) God so loved the world that he gave his only begotten Son, for this very end, That whosoever believeth in him, should not perish, but have eternall life. Where Gods end in giving of His Son, is mentioned to be a ground of quietnesse to all that should believe, and will bear that Universal well, whosoever believeth are redeemed, and may expect the benefits of Christs Redemption; because the justifying and saving of such, was the end for which God sent His Son: and to extend the place any further, will not be consistent with the scope thereof. If it be said, that Gods respect and love to the world indefinitly, is mentioned here; Be it so, yet that will not infer, that because He had respect to the world, That therefore He intended that Christ should die for all and every individuall person in the world; but, it will only infer this much at most, as if we said, in common speach, such a Christian King, or potent man had such a respect to Christians, or to men of such a Nation, as to send such a great sum to redeem so many of them as he particularly condescended upon, from the bondage of the Turks: it may well be said, that such a great man had respect to Christians or to such a Nation, because he purposed to redeem many of them when he took no thought of others;

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yet it cannot be said, that he intended the redeeming of all, either absolutely or conditionally, seeing he did appoint the price given, to be paid for such and such as himself thought meet to redeem, and not for others: Just so is it here in this case, at the most; and so Gods respect to the world, may be opposite to His passing-by of all the fallen Angels. Again, secondly, we say, that if World, in this place, be to be understood of particular persons, and an universality of them, It must be understood of the Elect World, as in the Verse ⟨p. 321⟩following is clear, where Gods purpose of sending His Son, is expressed to be, that the world through Him might be saved. Now, there can no other universality be thought to be intended, to be saved by God (as was formerly cleared) but the universality (to speak so,) or, the World, of the Elect. Neither will the reading be absurd, to understand it thus, That God so loved the Elect World, that He gave His only begotten Son to death for them, that by their believing on Him they should not perish, but have eternal life. And so this place will be interpreted by the parallel thereof. 1 Joh. 4.9. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him: for, us and we, in the one place, are equipollent to world and whosoever will believe, in the other. That thus it is to be understood, appeareth in this, that even according to the grounds of this opinion there can none be expected to believe but the Elect; and in the Text, there are none profited by this fruit of Christs love to the world, but the Believers: Therefore this love, which giveth this gift, must be said to respect the Elect only, especially considering, that it is in a matter which is the evidence of Gods most special love, as was formerly said. Only, it is expressed in this general, whosoever shall believe, &c. because the extending of it, in this indefinite expression, doth sure best with the proposed mould of the offer of the Gospel, which is not to invite men to believe, because they are particularly elected, or redeemed; but to invite men to believe, because God hath promised to save such as believe, and because He doth by the outward Ministry call hearers thereunto.

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And this is the more to be observed, because Christ here, as a good Minister of the Gospel, is preaching to Nicodemus, and laying before him the sum of the Gospel, and that which must be the object of his faith; and therefore it was necessary that He should take that way of preaching these truths to him, so that as upon the one side, He doth hold forth Gods peculiar respect to the Elect World; so, upon the other, He doth hold forth Gods acceptation of all whosoever shall believe, that the peculiarity of the Redemption may not stumble any in their approaching to Christ, who have the offer of the Gospel made unto them: for, the Word saith in sum, a Believer cannot fail of Salvation, seeing God had that respect to His Elect, as to give His only begotten Son to purchase this unto them: and this is to be preached in these indefinite terms, and cannot but be true, seeing it is the revealed will of God.

And this is the more to be observed, because Christ here, as a good Minister of the Gospel, is preaching to Nicodemus, and laying before him the sum of the Gospel, and that which must be the object of his faith; and therefore it was necessary that He should take that way of preaching these truths to him, so that as upon the one side, He doth hold forth Gods peculiar respect to the Elect World; so, upon the other, He doth hold forth Gods acceptation of all whosoever shall believe, that the peculiarity of the Redemption may not stumble any in their approaching to Christ, who have the offer of the Gospel made unto them: for, the Word saith in sum, a Believer cannot fail of Salvation, seing God had that respect to His Elect, as to give His only begotten Son to purchase this unto them: and this is to be preached in these indefinit terms, and cannot but be true, seing it is the revealed will of God.

:1343p. 321

A fourth difficulty following this opinion, is, That it will be hard to conceive how Christ could conditionally die and lay down His life for the redeeming of many who were actually already condemned in Hell: yet, this Universal conditional Redemption will infer this, otherwayes the Reprobates, who lived before Christs death, were not so much obliged to Him as these who did succeed. If it be said, that although Christ actually died in time, yet the transaction was eternal before any man lived in the world. This will not remove the difficulty, because, though it was transacted before time; yet, no question, it was so regulated as it might be performed in time. Now, can it be supposed that the transaction was in these terms, that the Mediator should die and lay down a price for so many Elect, who by the virtue of His death were to be brought to Glory before His sufferings; and that also He should pay so much in the name of so many Reprobates, who for their own sins were to be actually damned at the time of payment? And whatever be said of the transaction, yet when it came to Christs suffering, it must either be said, that these were scored out, so as Christ did not bear their iniquity, or die for them in any respect; or, it must be said, that before Gods Justice, Christ did bear the iniquity, and pay in the name of such as were actually in Hell, suffering for their own sins at that same instant of time.

A fourth difficulty following this opinion, is, That it will be hard to conceive how Christ could conditionally die and lay down His life for the redeeming of many who were actually already condemned in Hell: yet, this Universall conditionall Redemption will infer this, otherwayes the Reprobates, who lived before Christs death, were not so much obliged to Him as these who did succeed. If it be said, that although Christ actually died in time, yet the transaction was eternal before any man lived in the world. This will not remove the difficulty, because, though it was transacted before time; yet, no question, it was so regulated as it might be performed in time. Now, can it be supposed that the transaction was in these terms, that the Mediator should die and lay down a price for so many Elect, who by the vertue of His death were to be brought to Glory before His sufferings; and that also He should pay so much in the name of so many Reprobates, who for their own sins were to be actually damned at the time of paiment? And whatever be said of the transaction, yet when it came to Christs suffering, it must either be said, that these were scored out, so as Christ did not bear their iniquity, or die for them in any respect; or, it must be said, that before Gods Justice, Christ did bear the iniquity, and pay in the name of such as were actually in Hell, suffering for their own sins at that same instant of time.

:1344p. 321–322

Fifthly, It may be asked, what doth become of all infants, whether in the Visible Church, or without it, who die in their infancy? According to the former grounds, it will be hard to determine: for, none can say, upon the one side, that they are all absolutely redeemed and saved, there being no warrant in Scripture for this; on the other side, to say, that Christ died for them, upon condition that they should believe in Him, cannot be well understood: for, though some of them be within the conditional Covenant made with the Church, and therefore cannot be more rigidly constructed of than these at age; yet are they not in a capacity to perform acts of Faith, and to fulfil that condition: and this incapacity doth not merely flow from mens corruption, as it doth in men at age; but is natural to young ones, as not to understand, speak, or walk, are: now, it were unreasonable to say, that such children who die in their infancy, were redeemed by Christ, upon condition ⟨p. 322⟩that they should understand, speak, walk, &c. or, of a child dying in such a condition (suppose it be one not absolutely redeemed) It cannot be said, that that child was redeemed upon this condition, that it had walked, spoken, &c. when as yet it was not (possibly) of one hours age. Again, can it be said of children within the Visible Church, which are not absolutely redeemed, that it is indeterminable whether Christ did die conditionally for them, or not, at least till they come to such an age as they themselves may act Faith? Neither can it be said here, that He redeemed Reprobate children in the Church conditionally, as He did absolutely redeem these that are Elect, although even these cannot act Faith: for, He purchaseth to the Elect saving Grace in the seed thereof, and a new nature to be communicated to them, whereof the youngest children are capable, seeing therein they are merely passive: But, in that conditional Redemption, there is nothing purchased to any but upon condition that they receive Christ offered and believe in Him; which doth suppose an activeness, and acting to be in these to whom the offer is made: of which, children are not capable.

Fifthly, It may be asked, what doth become of all infants, whether in the Visible Church, or without it, who die in their infancie? According to the former grounds, it will be hard to determine: for, none can say, upon the one side, that they are all absolutely redeemed and saved, there being no warrant in Scripture for this; on the other side, to say, that Christ died for them, upon condition that they should believe in Him, cannot be well understood: for, though some of them be within the conditionall Covenant made with the Church, and therefore cannot be more rigidly constructed of than these at age; yet are they not in a capacity to perform acts of Faith, and to fulfill that condition: and this incapacity doth not meerly flow from mens corruption, as it doth in men at age; but is naturall to young ones, as not to understand, speak, or walk, are: now, it were unreasonable to say, that such children who die in their infancie, were redeemed by Christ, upon condition

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And if this condition could be supposed only to infer something wherein children might be merely passive, Then this will be the meaning thereof, to wit, that Christ redeemed such children upon condition that He Himself should confer such and such things on them, in receiving of which, they could only be passive: which would not look like a conditional Covenant; for, the performing of the condition will be on Christs side, and not upon theirs: and so it would be absolute as in the case of the Elect children. Neither will it remove this difficulty, to say, that children are partakers of the fathers privileges, and are to be reckoned accordingly: for, this cannot be said of saving privileges, so as if no Elect parent could have a Reprobate child; or, no Reprobate parent, an Elect child dying at such an age; because these things belong unto the Sovereignty of God, and He is not so to be bounded in respect of all particular children. Beside, experience in the Word giveth ground to us to call it in question. It must then be understood only of federal privileges, and that in respect of the external administration of the Covenant: and this will say nothing to the difficulty; because the doubt is still, what to say of children that are within the conditional Covenant in respect of their parents, that are within the Visible Church; yet, supposing them to die instantly, or in their nonage, they cannot be said to be conditionally redeemed, because of the reasons foresaid.

And if this condition could be supposed only to infer something wherein children might be meerly passive, Then this will be the meaning thereof, to wit, that Christ redeemed such children upon condition that He Himself should confer such and such things on them, in receiving of which, they could only be passive: which would not look like a conditionall Covenant; for, the performing of the condition will be on Christs side, and not upon theirs: and so it would be absolute as in the case of the Elect children. Neither will it remove this difficulty, to say, that children are partakers of the fathers priviledges, and are to be reckoned accordingly: for, this cannot be said of saving priviledges, so as if no Elect parent could have a Reprobate child; or, no Reprobate parent, an Elect child dying at such an age; because these things belong unto the Soveraignty of God, and He is not so to be bounded in respect of all particular children. Beside, experience in the Word giveth ground to us to call it in question. It must then be understood only of federall priviledges, and that in respect of the externall administration of the Covenant: and this will say nothing to the difficulty; because the doubt is still, what to say of children that are within the conditionall Covenant in respect of their parents, that are within the Visible Church; yet, supposing them to die instantly, or in their nonage, they cannot be said to be conditionally redeemed, because of the reasons foresaid.

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Sixthly, If the Reprobate be conditionally redeemed, Then that Redemption of theirs is either transacted in the same Covenant with the absolute Redemption of the Elect, or not: they cannot be said to be comprehended within the same Covenant, because all such as are comprehended in it, are contradistinguished from others, as being the Lords chosen, and such as are given to Christ, &c. Again, this Covenant of Redemption includeth the means with the end; for, it is ordered in all things and sure; which cannot be said of this conditional Covenant: Therefore they cannot be comprehended in one. And it would not sound well, to say, that the Elects Redemption, and that of the Reprobates, were contained in one Covenant. Nor can it be said, that it is a distinct bargain beside the Covenant of Redemption: Because, 1. That were indeed to grant that it is no Redemption, seeing it is not comprehended in the Covenant of Redemption. 2. The business of Christs death, is only transacted in that Covenant, where the Redemption of the Elect is absolutely concluded; because it is the great mids designed for making of that effectual: therefore ought it, as to the extent of its merit, to be proportioned to the object of that Covenant, seeing by His undertaking therein alanerly, He becometh liable to death. 3. This would infer two Covenants of Redemption, whereas the Scripture doth but speak of one. And although some speak of a conditional Covenant with the visible Church; yet, neither can that be said to be made with all men, and so none without the visible Church should be redeemed; neither can that be called a Covenant of Redemption, distinct from that which is made in reference to the Elect; because nothing can be counted a Covenant of Redemption, even a conditional Covenant, but that wherein God and the Mediator are parties; for, no other can determine absolutely or conditionally upon the business of Redemption. Beside, what is revealed to the visible Church, and hath the form of a conditional Covenant, doth but flow from this, as the administration, application, or execution thereof: and therefore cannot be thought to contain any new article concerning the extent or fruit of Christs death, but must be regulated by the former, and is not to be looked upon as a distinct Covenant in it self.

Sixthly, If the Reprobate be conditionally redeemed, Then that Redemption of theirs is either transacted in the same Covenant with the absolute Redemption of the Elect, or not: they cannot be said to be comprehended within the same Covenant, because all such as are comprehended in it, are contradistinguished from others, as being the Lords chosen, and such as are given to Christ, &c. Again, this Covenant of Redemption includeth the means with the end; for, it is orderd in all things and sure; which cannot be said of this conditionall Covenant: Therefore they cannot be comprehended in one. And it would not sound well, to say, that the Elects Redemption, and that of the Reprobates, were contained in one Covenant. Nor can it be said, that it is a distinct bargain beside the Covenant of Redemption: Because, 1. That were indeed to grant that it is no Redemption, seing it is not comprehended in the Covenant of Redemption. 2. The bussinesse of Christs death, is only transacted in that Covenant, where the Redemption of the Elect is absolutely concluded; because it is the great mids designed for making of that effectuall: therefore ought it, as to the extent of its merit, to be proportioned to the object of that Covenant, seing by His undertaking therein alanerly, He becometh liable to death. 3. This would infer two Covenants of Redemption, whereas the Scripture doth but speak of one. And although some speak of a conditionall Covenant with the visible Church; yet, neither can that be said to be made with all men, and so none without the visible Church should be redeemed; neither can that be called a Covenant of Redemption, distinct from that which is made in reference to the Elect; because nothing can be counted a Covenant of Redemption, even a conditionall Covenant, but that wherein God and the Mediator are parties; for, no other can determine absolutely or conditionally upon the bussinesse of Redemption. Beside, what is revealed to the visible Church, and hath the form of a conditionall Covenant, doth but flow from this, as the administration, application, or execution thereof: and therefore cannot be thought to contain any new article concerning the extent or fruit of Christs death, but must be regulated by the former, and is not to be looked upon as a distinct Covenant in it self.

:1347p. 322–323

The last thing which we have to say, is, that this mould of a conditional Redemption ⟨p. 323⟩of all men, doth not bring with it any more solid way to satisfy or remove the difficulties that are pretended to follow the former. And indeed the way of grace being a mystery and depth which is unsearchable, and the giving of Christ unto death being the most mysterious part of all this mystery; what wonder is it that carnal reason cannot reach the grounds of the Lords sovereign proceeding therein? and what presumption may it be thought to be to endeavour such a mould of this, as may mar the mysteriousness thereof, and satisfy reason in all its proud Objections? Yet, we say, this will not do it: for, First, it doth not prove any way more conducible for the glorifying of grace in respect of these who are conditionally redeemed, as was formerly shown, but rather the contrary. Nor doth it conduce any more to the quieting and comforting of wakened Consciences, (whereof also something was spoken) nor doth it any way tend to make Reprobate sinners more inexcusable, as if thereby the justice of God were more clearly vindicated: for, by this Doctrine, He did not redeem them absolutely, neither did purchase Faith unto them, without which, even according to this conditional Covenant, they cannot be saved; and yet they can no more obtain Faith of themselves except by His purchase, than they can by themselves satisfy Divine Justice, had He not by His death interposed. Now may not carnal reason still cavil here, and say, that though Christ hath died and purchased them conditionally, yet seeing He hath not purchased Faith to them, their Salvation is no less impossible, than if there had been no such conditional Redemption at all. Neither can it be ever instanced, that this mere conditional Redemption did profit any person as to life, or any saving good, more than if it had not been at all: and so the matter upon which the pretended cavil doth rise, is but altered, but no way removed.

The last thing which we have to say, is, that this mould of a conditionall Redemption ⟨p. 323⟩of all men, doth not bring with it any more solid way to satisfie or remove the difficulties that are pretended to follow the former. And indeed the way of grace being a mystery and depth which is unsearchable, and the giving of Christ unto death being the most mysterious part of all this mystery; what wonder is it that carnall reason cannot reach the grounds of the Lords soveraign proceeding therein? and what presumption may it be thought to be to endeavour such a mould of this, as may mar the mysteriousnesse thereof, and satisfie reason in all its proud Objections? Yet, we say, this will not do it: for, First, it doth not prove any way more conduceable for the glorifying of grace in respect of these who are conditionally redeemed, as was formerly shown, but rather the contrary. Nor doth it conduce any more to the quieting and comforting of wakened Consciences, (whereof also something was spoken) nor doth it any way tend to make Reprobate sinners more inexcusable, as if thereby the justice of God were more clearly vindicated: for, by this Doctrine, He did not redeem them absolutely, neither did purchase Faith unto them, without which, even according to this conditionall Covenant, they cannot be saved; and yet they can no more obtain Faith of themselves except by His purchase, than they can by themselves satisfie Divine Justice, had He not by His death interposed. Now may not carnall reason still cavill here, and say, that though Christ hath died and purchased them conditionally, yet seing He hath not purchased Faith to them, their Salvation is no lesse impossible, than if there had been no such conditionall Redemption at all. Neither can it be ever instanced, that this meer conditionall Redemption did profite any person as to life, or any saving good, more than if it had not been at all: and so the matter upon which the pretended cavill doth rise, is but altered, but no way removed.

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Secondly, Seeing the asserters of this conditional Redemption do admit of an absolute Election unto life as we do, (at least, for ought I know) then they will have the same cavils to meet with: for, the connection betwixt Election, Faith, and Salvation, is no less peremptory, (so that none can believe and be saved, but an Elect▪) than the connection is betwixt Christs dying for one and his obtaining of Salvation; yea, the connection is no less peremptory, and reciprocal (to say so) betwixt absolute Redemption and life, and betwixt mere conditional Redemption and Damnation (to speak of a connection simply without respect to any causality) and that according to their grounds, than there is betwixt Redemption and life, and non-redemption and death, according to the grounds which we maintain: yet, I suppose, that none will account this absolute Election of some few, when others are past-by, to be any spot upon the sovereign and free grace of God; or yet any ground of excuse to such as are not thus Elected by Him: and yet without this, (as to the event,) it is certain, that they can never believe nor attain unto Salvation; yea, supposing that Election were grounded upon foreseen Faith, and supposing Reprobation to be grounded upon foreseen sin, and impenitency therein; yet, now both these Decrees being peremptorily and irrevocably past, this is certain, that no other will or shall be saved but such as are so Elected: and so that all others, to whom the offer of the Gospel cometh, shall necessarily perish, or, the former Decree must be cancelled, which is impossible; and this is true, although it be past (as they say) voluntate consequent, Now when the offer of the Gospel cometh, may not carnal minds raise the same cavil, and say, seeing the Lord foreknew that such and such would not believe, and for that cause did determine to glorify His Justice upon them; to what end then is this offer made to such, who are now by a Decree excluded from the same, what ever be the ground thereof? and indeed there is no end of cavilling, if men will give way unto the same: for, flesh will ask, even in reference to this, why doth he then find fault? and who hath resisted his will? for certainly if He had pleased, He might have made it otherwise; and seeing He pleased not to do so, Therefore it could not be otherwise, as the Apostle hath it, Rom. 9.19.

Secondly, Seing the asserters of this conditionall Redemption do admit of an absolute Election unto life as we do, (at least, for ought I know) then they will have the same cavils to meet with: for, the connexion betwixt Election, Faith, and Salvation, is no lesse peremptor, (so that none can believe and be saved, but an Elect) than the connexion is betwixt Christs dying for one and his obtaining of Salvation; yea, the connexion is no lesse peremptory, and reciprocall (to say so) betwixt absolute Redemption and life, and betwixt meer conditionall Redemption and Damnation (to speak of a connexion simply without respect to any causality) and that according to their grounds, than there is betwixt Redemption and life, and non-redemption and death, according to the grounds which we maintain: yet, I suppose, that none will account this absolute Election of some few, when others are past-by, to be any spot upon the soveraign and free grace of God; or yet any ground of excuse to such as are not thus Elected by Him: and yet without this, (as to the event,) it is certain, that they can never believe nor attain unto Salvation; yea, supposing that Election were grounded upon foreseen Faith, and supposing Reprobation to be grounded upon foreseen sin, and impenitency therein; yet, now both these Decrees being peremptorily and irrevocably past, this is certain, that no other will or shall be saved but such as are so Elected: and so that all others, to whom the offer of the Gospel cometh, shall necessarily perish, or, the former Decree must be cancelled, which is impossible; and this is true, although it be past (as they say) voluntate consequente, Now when the offer of the Gospel cometh, may not carnall minds raise the same cavill, and say, seing the Lord foreknew that such and such would not believe, and for that cause did determine to glorifie His Justice upon them; to what end then is this offer made to such, who are now by a Decree excluded from the same, what ever be the ground thereof? and indeed there is no end of cavilling, if men will give way unto the same: for, flesh will ask, even in reference to this, why doth he then find fault? and who hath resisted his will? for certainly if He had pleased, He might have made it otherwise; and seing He pleased not to do so, Therefore it could not be otherwise, as the Apostle hath it,

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unto which he giveth no other answer, but, Nay, O man, who art thou that repliest against God? shall the thing formed say to him that formed it, why hast thou made me thus? hath not the potter power over the clay? &c. in which also we must acquiesce: otherwise no such mould of a conditional Redemption will give satisfaction.

unto which he giveth no other answer, but, Nay, O man, who art thou that repli•st against God? shall the thing formed say to him that formed it, why hast thou made me thus? hath not the potter power over the clay? &c. in which also we must acquiesce: otherwise no such mould of a conditionall Redemption will give satisfaction.

:1350p. 323–324

Thirdly, It can no more warrant the application of the fruits of Christs purchase to any, so as to comfort them in this conditional Redemption, more than if there were no such thing at all: for, if the sinner believe, the Doctrine of particular Redemption doth warrant any to make application of Christs purchase: if they believe not, this Doctrine of ⟨p. 324⟩conditional Redemption giveth no more warrant to make application for the comfort of any than if it were not at all.

Thirdly, It can no more warrand the application of the fruits of Christs purchase to any, so as to comfort them in this conditionall Redemption, more than if there were no such thing at all: for, if the sinner believe, the Doctrine of particular Redemption doth warrand any to make application of Christs purchase: if they believe not, this Doctrine of ⟨p. 324⟩conditionall Redemption giveth no more warrand to make application for the comfort of any than if it were not at all.

:1351p. 324

Fourthly, Neither doth it warrant a person with any greater boldness to take hold of Christ, or to close with the offer of the Gospel made unto him: because that person, who is jealous to close with Christ, upon this ground, because he knoweth not whether he be redeemed by Him or not, seeing all are not redeeme•, may be no less jealous upon this account, because he knoweth not if by His death he hath procured Faith to him, or not, and so if he be absolutely redeemed; for, this is no less necessary for his peace and confidence than the former, and yet will be as difficult to be known to any that will needs search into what is secret, and not rest upon the revealed offer of God as the sufficient ground and object of their Faith. And if only by actual believing, and no otherwise, they may be assured that Faith is purchased unto them; by the same ground also, may they be cleared, that they are redeemed by Christ; yea, and Elected also: because there is an equal peremptory connection betwixt Faith and all these.

Fourthly, Neither doth it warrand a person with any greater boldnesse to take hold of Christ, or to close with the offer of the Gospel made unto him: because that person, who is jealouse to close with Christ, upon this ground, because he knoweth not whether he be redeemed by Him or not, seing all are not redeeme•, may be no lesse jealous upon this account, because he knoweth not if by His death he hath procured Faith to him, or not, and so if he be absolutely redeemed; for, this is no lesse necessary for his peace and confidence than the former, and yet will be as difficult to be known to any that will needs search into what is secret, and not rest upon the revealed offer of God as the sufficient ground and object of their Faith. And if only by actuall believing, and no otherwise, they may be assured that Faith is purchased unto them; by the same ground also, may they be cleared, that they are redeemed by Christ; yea, and Elected also: because there is an equal peremptory connexion betwixt Faith and all these.

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Fifthly, Neither doth this way and the grounds thereof give Ministers any more solid ground to make the offer of the Gospel indefinitely in their public Preaching: for, by the truth formerly laid down, we can assure Hearers that whosoever believeth shall partake of life and of the benefits of Christs Redemption; and by virtue of the general Call and Warrant which we have in the Gospel, we may invite them to believe in Christ, require Faith of them; and, upon condition thereof, assure them of pardon, &c. because the nature of the administration of the Covenant of Redemption is such in plain terms; to wit, that whosoever believeth shall be saved. Also, the nature of our Commission to preach this Gospel, doth fully import the same, as it is summed, Mark 16.15, 16. for▪ Ministers warrant to Preach and offer Salvation, is not to Preach and offer the same to the Elect only, whom the Lord hath kept secret from them; but it is to Preach and make offer of this Gospel, to these unto whom the Lord shall send them, and whom He shall gather into a visible Church-state, Yet, this is done for the Elects sake among such, whom God hath thought fit to gather out among others by this Preaching of the Gospel, without signifying to the Minister who is Elect, and whom He hath designed to believe: therefore it is suitable to this manner of administration, that the Gospel be preached indefinitely in respect of its call, and that indifferently, as to these who Preach; that so while the call doth reach all particularly, the Elect may withal be gripped with the same. And, upon the grounds of this conditional Redemption, others can do no more, but publish the offer of the Gospel indefinitely, and assure any who shall believe in Christ, that they shall thereby obtain life and pardon. It is true•, we cannot say that Christ hath died and satisfied for them all to whom we Preach; yet that doth not lessen our warrant to call Hearers indifferently on the terms of believing; because, though Christs Redemption be the ground which hath procured this Gospel to be Preached even in these terms, as from that forecited place, Joh. 3.16. may be gathered: and though it be that which boundeth the Lords making of Preaching effectual; yet our Commission is bounded according to the express terms in which it hath pleased the Lord to draw up the same unto us:

Fifthly, Neither doth this way and the grounds thereof give Ministers any more solid ground to make the offer of the Gospel indefinitely in their publick Preaching: for, by the truth formerly laid down, we can assure Hearers that whosoever believeth shall partake of life and of the benefits of Christs Redemption; and by vertue of the generall Call and Warrand which we have in the Gospel, we may invite them to believe in Christ, require Faith of them; and, upon condition thereof, assure them of pardon, &c. because the nature of the administration of the Covenant of Redemption is such in plain terms; to wit, that whosoever believeth shall be saved. Also, the nature of our Commission to preach this Gospel, doth fully import the same, as it is summed,

:1353p. 324–325

because the transaction of Redemption, as it relateth to the names of the redeemed, is a secret betwixt God and the Mediator, Therefore the Book of Life is never opened until the day of Judgement, Rev. 20. But a Ministers Commission in his Treating with sinners in the visible Church, is a thing which He hath thought good to reveal: and therefore hath done it so, as the former secret may not be revealed, and yet the end be made effectual, to wit, the effectual calling, and in-gathering of so many Elect. And upon the other side, these who may require Faith of all, and plead it of them, upon this ground, that they are conditionally redeemed; yet they cannot say to their Hearers, that Christ hath by His death procured Faith to them all, and so they leave them still at a loss, except they betake them to the external indefinite call, which doth warrant Ministers to require Faith of all Hearers indifferently, and that without disputing whether Christ hath redeemed all or not; or whether by His Redemption He hath procured Faith to them all or not: because, Faith is a duty, and is called-for warrantably by virtue of that call, as is said; and this we do in so far acknowledge. And so in sum, their warrant to Preach the Gospel in definitely, and ours, is found to be of the same extent, and to be founded upon the same general call; Therefore there needeth not be much contending for a different Doctrine, or (as some call it) a different method to derive this ⟨p. 325⟩warrant from, which doth so natively flow from the received truth. And though the Scripture doth sometimes use this motive indifferently to the members of the visible Church, to stir them up to glorify God, to wit, that they are bought with a price, as 1 Cor. 6.20. Yet will not that infer an universal or conditional Redemption of them all, more than these places immediately going before, (vers. 15 and 19 where it is said, that they are members of Christ, and temples of the holy Ghost,) will infer an universal or conditional regeneration of them all: the first whereof, is false; the second, is absurd: for so it would be upon the matter, that they were renewed, sanctified, and had the Spirit dwelling in them, upon condition that it were so; seeing, Regeneration, the Spirit, and Faith (which is a fruit of the Spirit) cannot be separated. The like phrases also are, Chap. 3. of the same Epistle, vers. 16.17, &c.

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James Durham, A commentarie upon the book of the Revelation Wherein the text is explained, the… (Edinburgh, 1658), lect. 2, pp. 320–321. EEBO-TCP A37035.

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Title as printed: 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.
Author: James Durham 1622–1658
Place: Edinburgh
Printer: Christopher Higgins
Year: 1658
Size: [8], 787, [17] p.
Words: 683,470
Catalogue: Wing D2805 · ESTC R216058
Text: EEBO-TCP A37035

Passages: 3,503
Sections: 149

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James Durham 1622–1658

PuritansScotland

Minister in Glasgow.

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yet it cannot be said, that he intended the redeeming of all, either absolutely or conditionally, seing he did appoint the price given, to be paid for such and such as himself thought meet to redeem, and not for others: Just so is it here in this case, at the most; and so Gods respect to the world, may be opposite to His passing-by of all the fallen Angels. Again, secondly, we say, that if World, in this place, be to be understood of particular persons, and an universality of them, It must be understood of the Elect World, as in the Verse ⟨p. 321⟩following is clear, where Gods purpose of sending His Son, is expressed to be, that the world through Him might be saved. Now, there can no other universality be thought to be intended, to be saved by God (as was formerly cleared) but the universality (to speak so,) or, the World, of the Elect. Neither will the reading be absurd, to understand it thus, That God so loved the Elect World, that He gave His only begotten Son to death for them, that by their believing on Him they should not perish, but have eternal life. And so this place will be interpreted by the parallel thereof. 1 Ioh. 4.9. In this was manifested the love of God towards us, because that God sent his only begotten Son into the world, that we might live through him: for, us and we, in the one place, are equipollent to world and whosoever will believe, in the other. That thus it is to be understood, appeareth in this, that even according to the grounds of this opinion there can none be expected to believe but the Elect; and in the Text, there are none profited by this fruit of Christs love to the world, but the Believers: Therefore this love, which giveth this gift, must be said to respect the Elect only, especially considering, that it is in a matter which is the evidence of Gods most special love, as was formerly said. Only, it is expressed in this generall, whosoever shall believe, &c. because the extending of it, in this indefinit expression, doth sure best with the proposed mould of the offer of the Gospel, which is not to invite men to believe, because they are particularly elected, or redeemed; but to invite men to believe, because God hath promised to save such as believe, and because He doth by the outward Ministrie call hearers thereunto.

because the transaction of Redemption, as it relateth to the names of the redeemed, is a secret betwixt God and the Mediator, Therefore the Book of Life is never opened untill the day of Judgement, Rev. 20. But a Ministers Commission in his Treating with sinners in the visible Church, is a thing which He hath thought good to reveal: and therefore hath done it so, as the former secret may not be revealed, and yet the end be made effectuall, to wit, the effectuall calling, and in-gathering of so many Elect. And upon the other side, these who may require Faith of all, and plead it of them, upon this ground, that they are conditionally redeemed; yet they cannot say to their Hearers, that Christ hath by His death procured Faith to them all, and so they leave them still at a losse, except they betake them to the externall indefinit call, which doth warrand Ministers to require Faith of all Hearers indifferently, and that without disputing whether Christ hath redeemed all or not; or whether by His Redemption He hath procured Faith to them all or not: because, Faith is a duty, and is called-for warrantably by vertue of that call, as is said; and this we do in so far acknowledge. And so in sum, their warrand to Preach the Gospel in definitely, and ours, is found to be of the same extent, and to be founded upon the same general call; Therefore there needeth not be much contending for a different Doctrine, or (as some call it) a different method to derive this ⟨p. 325⟩warrand from, which doth so natively flow from the received truth. And though the Scripture doth sometimes use this motive indifferently to the members of the visible Church, to stir them up to glorifie God, to wit, that they are bought with a price, as 1 Cor. 6.20. Yet will not that infer an universall or conditionall Redemption of them all, more than these places immediately going before, (vers. 15 and 19 where it is said, that they are members of Christ, and temples of the holy Ghost,) will infer an universall or conditionall regeneration of them all: the first whereof, is false; the second, is absurd: for so it would be upon the matter, that they were renewed, sanctified, and had the Spirit dwelling in them, upon condition that it were so; seing, Regeneration, the Spirit, and Faith (which is a fruit of the Spirit) cannot be separated. The like phrases also are, Chap. 3. of the same Epistle, vers. 16.17, &c.

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