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A37035:1005

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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Concerning the way of Covenanting with God, and of a sinners obtaining Justification before Him.

Concerning the way of Covenanting with God, and of a sinners obtaining Iustification before Him.

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This last Epistle, directed to the Church of Laodicea, doth contain a short sum of the Gospel, and Gods way of engaging sinners to Him. It will therefore be meet to take some more particular consideration thereof: For, here, 1. we have man described in his sinful condition, •s miserable, naked, poor; and withal, blind and ignorant of the same. 2. We have the remedy proposed, to wit, gold, and white raiment, &c. that is, Christ and His righteousness, which is the great promise of the Covenant of Grace, as the mids leading to the enjoying of God. 3. There is the condition on which this is offered, that is, believing, expressed under the terms of buying, opening to Him, hearing His voice, &c. 4. There are motives whereby the acceptance of this offer upon such terms is pressed, and that both from the necessity thereof, and hazard if it be slighted, and from the many advantages that do accompany the accepting thereof. 5. We have the duties that are called-for upon this acceptance, to wit, ••al and repentance, which are comprehensive of all.

THis last Epistle, directed to the Church of Laodicea, doth contain a short sum of the Gospel, and Gods way of engaging sinners to Him. It will therfore be meet to take some more particular consideration thereof: For, here, 1. we have man described in his sinful condition, •s miserable, naked, poor; and withal, blind and ignorant of the same. 2. We have the remedie proposed, to wit, gold, and white raiment, &c. that is, Christ and His righteousnesse, which is the great promise of the Covenant of Grace, as the mids leading to the injoying of God. 3. There is the condition on which this is offered, that is, believing, expressed under the terms of buying, opening to Him, hearing His voice, &c. 4. There are motives whereby the acceptance of this offer upon such terms is pressed, and that both from the necessity thereof, and hazard if it be slighted, and from the many advantages that do accompany the accepting thereof. 5. We have the duties that are called-for upon this acceptance, to wit, ••al and repentance, which are comprehensive of all.

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This doth hold forth Gods way of Covenanting with a sinful person, whereby the guilt of his sin, and the curse following thereupon, are removed: Which we may conceive in this order, 1. Man is supposed not only to be sinful, but also obnoxious to the curse of God, and, in his appearance before Gods Justice, to have that sentence standing against him. 2. There being no remedy possible upon mans side, as a satisfaction to that Justice, there is an external righteousness provided, to wit, the satisfaction of the Mediator, which being imputed to the sinner, is in law to be accepted as satisfactory for him by virtue of the Covenant of Grace; and by virtue thereof, he is to be absolved, and discharged as if he himself had satisfied: this is the meritorious cause of our Justification. 3. This satisfaction of the Mediator, is not imputed to all, nor to any, but upon the terms agreed upon, to wit, that it be received, and rested upon, Therefore the Gospel is Preached; and this righteousness is not only revealed therein, but offered thereby to all who shall by Faith receive the same: in which respect, the Gospel, •s it is contained in the Word, and the Preaching thereof, is •o•• only called the external instrumental cause of our Justification. 4. When by the Power of Gods Spirit, the sinner is brought to receive this offer, and to rest upon this righteousness, as the only ground of his peace, and his whole defence against the Law before the Justice of God, then, according to the offer, he becometh interested in this righteousness, and Christ becometh his righteousness, who is, by this receiving of Him, put on by the Believer; and by this, he may plead absolution from the challenges of the Law before Gods Justice, as a debtor may plead absolution from his debt upon his instructing the Cautioner to have payed it. And in this respect, Faith is called the condition of the Covenant: because it is upon this condition that Justification is offered to us therein; and upon this condition, God becometh our God, and Christ our Righteousness: and it is also called the instrumental cause of our Justification; because it acteth by receiving Christ, as He is •olden forth in the Word: and if that be justly called the external instrumental cause, which doth offer him for our righteousness, Then may Faith well be called the internal instrumental cause;

This doth hold forth Gods way of Covenanting with a sinful person, whereby the guilt of his sin, and the curse following thereupon, are removed: Which we may conceive in this order, 1. Man is supposed not only to be sinful, but also obnoxious to the curse of God, and, in his appearance before Gods Justice, to have that sentence standing against him. 2. There being no remedie possible upon mans side, as a satisfaction to that Justice, there is an external righteousnesse provided, to wit, the satisfaction of the Mediator, which being imputed to the sinner, is in law to be accepted as satisfactory for him by vertue of the Covenant of Grace; and by vertue thereof, he is to be absolved, and discharged as if he himself had satisfied: this is the meritorious cause of our Justification. 3. This satisfaction of the Mediator, is not imputed to all, nor to any, but upon the terms agreed upon, to wit, that it be received, and rested upon, Therefore the Gospel is Preached; and this righteousnesse is not only revealed therein, but offered thereby to all who shall by Faith receive the same: in which respect, the Gospel, s it is contained in the Word, and the Preaching thereof, is o only called the external instrumental cause of our Justification. 4. When by the Power of Gods Spirit, the sinner is brought to receive this offer, and to rest upon this righteousnesse, as the only ground of his peace, and his whole defence against the Law before the Justice of God, then, according to the offer, he becometh interested in this righteousnesse, and Christ becometh his righteousnesse, who is, by this receiving of Him, put on by the Believer; and by this, he may plead absolution from the challenges of the Law before Gods Justice, as a debtor may plead absolution from his debt upon his instructing the Cautioner to have payed it. And in this respect, Faith is called the condition of the Covenant: because it is upon this condition that Justification is offered to us therein; and upon this condition, God becometh our God, and Christ our Righteousnesse: and it is also called the instrumental cause of our Justification; because it acteth by receiving Christ, as He is olden forth in the Word: and if that be justly called the external instrumental cause, which doth offer him for our righteousnesse, Then may Faith well be called the internal instrumental cause;

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because it doth receive Him for that same end, and because by this receiving, He becometh our righteousness, upon which our Justification is grounded. Hence, 5. upon this receiving of Christ, and presenting of His righteousness for our defence before Gods Justice, that righteousness and satisfaction is imputed to us, and accounted for ours; and upon this, our sins are pardoned, and we absolved before God: and this is that wherein formally our Justification consisteth: and this is the end why this counsel is proposed, that by receiving of this offered righteousness, this may be attained. This way of restoring of sinners by Grace, is often set forth by way of mutual bargain as in Covenanting, Treating by Ambassadors, Marrying, B•ying, and such like. All which, do import a mutual dosing of a bargain upon mutual terms: and thus it is expressed, to show, not wherein formally our Justification doth consist; but to show the way and terms by which we may come at it, and upon which we close with God: and in this respect, Faith is called the condition of the Covenant of Grace; because it supplieth that place, and hath in it that which ⟨p. 235⟩ordinarily a condition hath, that is proposed in making of a mutual bargain: sometimes also, it is set forth under legal expressions, as to libel an accusation against, to charge and arraign a sinner before Justice, and then to absolve him from that charge in opposition to condemnation: and thus, sin is called debt; and to punish for it, is to exact or require satisfaction: and Christ in that respect, is called the Cautioner or Surety; and His suffering, satisfying, the pardoning of the sinner, is called justifying, or absolving, in opposition to condemning; and the deriving of this from Christ, is called imputation, or to repute the sinner righteous upon Christs satisfying for him; or, it is the reckoning of Christs satisfaction on the account of the sinner. All which expressions, are borrowed from the way of legal and judicial procedure before men. The first way showeth how we become friends with God, to wit, by Covenanting with Him in Christ Jesus. The second showeth a prime benefit which doth slow from that friendship, to wit, our Justification. These two are not to be conceived different things, or successive in time, (much less to be separated;)

because it doth receive Him for that same end, and because by this receiving, He becometh our righteousnesse, upon which our Justification is grounded. Hence, 5. upon this receiving of Christ, and presenting of His righteousnesse for our defence before Gods Justice, that righteousnesse and satisfaction is imputed to us, and accounted for ours; and upon this, our sins are pardoned, and we absolved before God: and this is that wherein formally our Justification consisteth: and this is the end why this counsel is proposed, that by receiving of this offered righteosnesse, this may be attained. This way of restoring of sinners by Grace, is often set forth by way of mutual bargain as in Covenanting, Treating by Ambassadours, Marrying, Bying, and such like. All which, do import a mutuall dosing of a bargain upon mutual terms: and thus it is expressed, to shew, not wherein formally our Justification doth consist; but to shew the way and terms by which we may come at it, and upon which we close with God: and in this respect, Faith is called the condition of the Covenant of Grace; because it supplieth that place, and hath in it that which

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but as they be different ways of holding forth the same thing, whereof the one doth especially relate to the means, the other to the end, and that so, as Grace and Justice may be seen to go alongst in this great business, and that a sinner may be helped to conceive of the same the more distinctly when he hath it moulded in the terms and forms used among men, and that under diverse considerations; that so he may the more satisfyingly comprehend this mystery of free Justification. Concerning which, in the general, we say,

but as they be different wayes of holding forth the same thing, whereof the one doth especially relate to the means, the other to the end, and that so, as Grace and Justice may be seen to go alongst in this great businesse, and that a sinner may be helped to conceive of the same the more distinctly when he hath it moulded in the terms and forms used among men, and that under diverse considerations; that so he may the more satisfyingly comprehend this mystery of free Justification. Concerning which, in the general, we say,

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1. That the immediate meritorious cause of our Justification, is Christs Righteousness, we take for granted: for, it is the gold here that maketh rich, without which the dyvour could not pay his debt; it is the raiment which covereth our nakedness: and therefore the righteousness of the Saints, must be a put on, communicated, external and imputed righteousness: so that, supposing a man to be pursued before the bar of Gods Justice, there is no defence can be proposed but Christs satisfaction, which only will be a relevant exception in that Court; which in Paul's example is clear, Philip. 3.9. as, if it were asked, Paul, what will thou fly to in that day? Only to be found in Him, (saith he) not having my own righteousness, which is by the works of the Law, but that which is by Faith in Christ. Thus, Christ is our Righteousness, and we are righteous in Him, as He was made sin for us: for, that opposition (2 Corinth. 5.21.) doth evince this; but our sins were imputed to Him, and so were the immediate ground, upon which He was found liable to Justice: in that same manner therefore, His Righteousness must be the immediate cause of our being absolved, seeing His Righteousness must be transferred to us, as our sins were to Him, as is said.

1. That the immediat meritorious cause of our Justification, is Christs Righteousness, we take for granted: for, it is the gold here that maketh rich, without which the dyvour could not pay his debt; it is the raiment which covereth our nakednenesse: and therefore the righteousnesse of the Saints, must be a put on, communicated, external and imputed righteousnesse: so that, supposing a man to be pursued before the barr of Gods Justice, there is no defence can be proposed but Christs satisfaction, which only will be a relevant exception in that Court; which in Paul's example is clear, Philip. 3.9. as, if it were asked, Paul, what will thou flie to in that day? Only to be found in Him, (saith he) not having my own righteousnesse, which is by the works of the Law, but that which is by Faith in Christ. Thus, Christ is our Righteousnesse, and we are righteous in Him, as He was made sin for us: for, that opposition (2 Corinth. 5.21.) doth evince this; but our sins were imputed to Him, and so were the immediat ground, upon which He was found liable to Justice: in that same manner therefore, His Righteousnesse must be the immediate cause of our being absolved, seing His Righteousnesse must be transferred to us, as our sins were to Him, as is said.

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2. That this Righteousness of the Mediator, is immediately imputed to us, hath also been accounted a truth amongst the Orthodox hitherto, that is, that as a cautioners paying of the debt, being instructed in a Court, is sufficient for absolving of the debtor from the creditors pursuit; because, in the Law, the cautioners paying in the debtors name, is reckoned as if the debtor had paid it; and so it is imputed to him and accepted for him: so it is here. And this way of imputing Christs Righteousness immediately, doth serve exceedingly, 1. to humble the sinner, when that whereby he is justified, is not in himself; this being certain that we are more proud of what is supposed to be in us, than of what is imputed to us; even as a dyvour hath less to boast of, when the cautioners payment is immediately imputed to him for his absolution, than if by his industry he had procured something to pay for himself, although the stock had been freely bestowed on him by the cautioner. 2. It serveth to commend Christ, and to bound all boasting and glorying in Him, who is our Wisdom, Righteousness, Sanctification, Redemption, 1 Cor. 1.30. for this very end▪ That •e who glorieth, might glory in the Lord. 3. This riddeth marches between the righteousness of the two Covenants, that the one is inherent and consisteth in Works, that is, as the Apostle speaketh, (Tit. 3.5.) the righteousness, or somewhat which we our selves have done; the other, is without us, and cometh by imputation: and so is not only distinguished from our own righteousness; but opposed to it, Philip. 3.9. And although this truth be misrepresented by many; yet we judge it to be impregnable; and that in the great Day the decision will be found favourable thereto, when only happy shall they be that shall be thus found in Christ. Thus therefore, we are to conceive the terms of the Gospel, as if a debauched dyvour, were ready to be apprehended having nothing to pay, suppose one should offer to undertake for him and pay the debt, so as he might be liberated, upon ⟨p. 236⟩condition that he should acknowledge his benefactor, and plead ever his defence against the pursuit upon the cautioners payment, and the discharge procured by Him: in this respect, the cautioners payment, is the meritorious cause whereby such a man is absolved, to wit, because that payment is reckoned for him, or imputed to him;

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yet his pleading that defence, or producing of that discharge, immediately, may be said instrumentally to procure it, because it is not the cautioners payment simply that is sustained, as a relevant defence in judgment, till that be instructed, and except the defence be founded thereon, for, so the Law provideth: so, it is not Christs satisfying simply, but His satisfaction, pleaded by Faith, and ••ed unto, that justifieth; for so the Law of Faith hath enacted; yet the producing of such a discharge, meriteth nothing, but giveth a legal ground of right to the cause that doth merit, and so to what is merited. And the Lord hath appointed this to be the condition of Justification, to wit, the pleading of Christs satisfaction before the bar immediately: for, 1. that stoppeth all mouths; and none can produce that satisfaction, but they must necessarily acknowledge emptiness in themselves, Justice and Grace in God, and love and fullness in the Mediator. 2. The pleading of this, showeth a complete, perfect, equal, evangelic, righteousness in all, whereas if it were any thing in us that were accounted so, then it would not be equal (if perfect) which cannot be said of that which is our righteousness; or, that one man hath better ground to be justified upon, and a better righteousness than another.

yet his pleading that defence, or producing of that discharge, immediatly, may be said instrumentally to procure it, because it is not the cautioners payment simplie that is sustained, as a relevant defence in judgment, till that be instructed, and except the defence be founded thereon, for, so the Law provideth: so, it is not Christs satisfying simplie, but His satisfaction, pleaded by Faith, and ••ed unto, that justifieth; for so the Law of Faith hath enacted; yet the producing of such a discharge, meriteth nothing, but giveth a legall ground of right to the cause that doth merit, and so to what is merited. And the Lord hath appointed this to be the condition of Justification, to wit, the pleading of Christs satisfaction before the barr immediatly: for, 1. that stoppeth all mouths; and none can produce that satisfaction, but they must necessarily acknowledge emptinesse in themselves, Justice and Grace in God, and love and fulnesse in the Mediator. 2. The pleading of this, sheweth a compleat, perfect, equal, evangelick, righteousnesse in all, whereas if it were any thing in us that were accounted so, then it would not be equal (if perfect) which cannot be said of that which is our righteousnesse; or, that one man hath better ground to be justified upon, and a better righteousnesse than another.

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3. That Faith is necessary for Justification, so that none can expect to be justified but Believers, hath been also hitherto almost amongst all uncontroverted, till that of late Antinomians have opposed it; But the Scripture is very express, 1. in limiting all the promises of pardon to a Believer, 2. in cursing all that believe not, and declaring them to be under the curse, 3. in placing Faith correlatively taken, in the room that Works had in the first Covenant, which must be in reference to Justification it self, and not the sense thereof only, 4. in asserting that we believe that we may be justified, Gal. 2.16, &c. So that there needeth not much speaking to this, beside, that many things spoken of Repentance, may be applied here. And if it be found, that Faith is either the condition of the Covenant of Grace, or the instrumental cause of Justification, This will necessarily follow, that there is no Justification without it. I know there are some Divines that use different expressions here; yet seeing they also oppose Antinomians, we will not now stick on that.

3. That Faith is necessary for Justification, so that none can expect to be justified but Believers, hath been also hitherto almost amongst all uncontroverted, till that of late Antinomians have opposed it; But the Scripture is very expresse, 1. in limiting all the promises of pardon to a Believer, 2. in cursing all that believe not, and declaring them to be under the curse, 3. in placing Faith correlatively taken, in the room that Works had in the first Covenant, which must be in reference to Justification it self, and not the sense thereof only, 4. in asserting that we believe that we may be justified, Gal. 2.16, &c. So that there needeth not much speaking to this, beside, that many things spoken of Repentance, may be applied here. And if it be found, that Faith is either the condition of the Covenant of Grace, or the instrumental cause of Justification, This will necessarily follow, that there is no Justification without it. I know there are some Divines that use different expressions here; yet seing they also oppose Antinomians, we will not now stick on that.

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There is more difficulty in conceiving of the manner how faith concurreth: that there is some eminency in it, is acknowledged both by Papists, who account it a radical grace, having influence on all other graces, and so having special influence on that which they call Justification; and also by some others, who, making works with it to be conditions of the new Covenant, do yet acknowledge a special aptitude in it, for applying of Christs righteousness; and that therefore it is the principal condition, and other things, less principal. In this indeed these of the last opinion, seem to differ from us, 1. That they place Faith, Repentance, and Works in one and the same kind of causality in reference to Justification. 2. That this causality, is but to account them all causes sine quibus non. 3. That all instrumentality is denied to Faith. 4. That Faith is not alone the condition from any respect to its immediate acting on its object Christ, but as other graces are. 5. That Christ is not our immediate Evangelic righteousness, but Faith properly taken, and that as comprehending all other duties and graces under it; and so it is both properly taken, and improperly. 6. That therefore we may▪ be said to be justified by works as by Faith, Faith being taken largely for all. Although where the thing is clear, and Christ is rested on in Justification, and His satisfaction acknowledged (as is in this case) there needeth be no great debate for words and terms of condition, imputation, instrument, &c. yet these being still used among Divines, we conceive there is no just reason to cast them, the use of them having now of a long time made them to pass in this matter, without mistake or strict binding of them to the acceptions wherein they are used in other matters: much less is there reason to cry down the matter expressed by them: And it cannot but be sad, that such new controversies should be moved. We are persuaded, that the reflecting on many worthy men, the obscuring of the trodden path by new Questions and Objections, the confounding of Readers by proposing, as it were, of a different strain of the Covenant, from what formerly hath been preached, the giving of an open door to men to propose new draughts in all things, and that not in expressions only, but also, (as is alleged) in fundamental material ⟨p. 237⟩things, &c.

There is more difficulty in conceiving of the manner how faith concurreth: that there is some eminency in it, is acknowledged both by Papists, who account it a radicall grace, having influence on all other graces, and so having special influence on that which they call Justification; and also by some others, who, making works with it to be conditions of the new Covenant, do yet acknowledge a special aptitude in it, for applying of Christs righteousnesse; and that therefore it is the principal condition, and other things, lesse principal. In this ndeed these of the last opinion, seem to differ from us, 1. That they place Faith, Repentance, and Works in one and the same kind of causality in reference to Justification. 2. That this causality, is but to account them all causes sine quibus non. 3. That all instrumentality is denied to Faith. 4. That Faith is not alone the condition from any respect to its immediate acting on its object Christ, but as other graces are. 5. That Christ is not our immediate Evangelick righteousnesse, but Faith properly taken, and that as comprehending all other duties and graces under it; and so it is both properly taken, and improperly. 6. That therefore we may be said to be justified by works as by Faith, Faith being taken largely for all. Although where the thing is clear, and Christ is rested on in Justification, and His satisfaction acknowledged (as is in this case) there needeth be no great debate for words and terms of condition, imputation, instrument, &c. yet these being still used among Divines, we conceive there is no just reason to cast them, the use of them having now of a long time made them to passe in this matter, without mistake or strict binding of them to the acceptions wherein they are sed in other matters: much lesse is there reason to cry down the matter expressed by them: And it cannot but be sad, that such new controversies should be moved. We are perswaed, that the reflecting on many worthy men, the obscuring of the troden path by new Questions and Objections, the confounding of Readers by proposing, as it were, of a different strain of the Covenant, from what formerly hath been preached, the giving of an open door to men to propose new draughts in all things, and that not in expressions only, but also, (as is alleaged) in fundamentall materiall

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shall be more prejudicial to edification, nor the bringing forth of this shall be useful: for, if by this all the former Doctrine of Justification be enervated, where are we till now? if it stand so as the followers thereof may attain Heaven: what is the use of this so full a new mould, with so much professed danger in, and dissatisfaction with, the former? will it not be welcome to Papists, to have Protestants speaking in their terms, and homologating them in condemning the former language of the most eminent Reformers? and though unlearned, or unread Divines be the Epithets of the opposers of this Doctrine, yet possibly experience may show that such may most readily be the embracers of it. I say again, when the Church is overwhelmed with controversies already, it is not fit to contend for words, seeing there is some agreement in the nature of Faith, and in the necessity of works; and we are sure where both these are, there can be no hazard: yet, if under this new model, an other matter be comprehended, than formerly hath been intended by other expressions in the writings of others, it cannot be so easily approven, lest we should condemn the generation of Gods People who have gone before us: laying by therefore prejudice and contention for words, we shall a little (so far as our scope permitteth) enquire in the truth of Faiths peculiar concurring for the application of Christs Righteousness in the Covenant of Grace, and what may be said of works. In reference to which, we would premit,

shall be more prejudiciall to edification, nor the bringing forth of this shall be usefull: for, if by this all the former Doctrine of Justification be enervated, where are we till now? if it stand so as the followers thereof may attain Heaven: what is the use of this so full a new mould, with so much professed danger in, and dissatisfaction with, the former? will it not be welcome to Papists, to have Protestants speaking in their terms, and homologating them in condemning the former language of the most eminent Reformers? and though unlearned, or unread Divines be the Epithers of the opposers of this Doctrine, yet possibly experience may shew that such may most readily be the embracers of it. I say again, when the Church is overwhelmed with controversies already, it is not fit to contend for words, seing there is some agreement in the nature of Faith, and in the necessity of works; and we are sure where both these are, there can be no hazard: yet, if under this new model, an other matter be comprehended, than formerly hath been intended by other expressions in the writtings of others, it cannot be so easily approven, lest we should condemn the generation of Gods People who have gone before us: laying by therefore prejudice and contention for words, we shall a little (so farr as our scope permitteth) enquire in the truth of Faiths peculiar concurring for the application of Christs Righteousnesse in the Covenant of Grace, and what may be said of works. In reference to which, we would premit,

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1. That this way of Covenanting, is borrowed from the practice of man with man, to set forth somewhat of a spiritual nature betwixt God and man: for which end, the similitudes of Covenanting, Marrying, Treating, Accusing, Justifying, &c. are borrowed, as hath been said.

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2. That though all mutual Covenants have their conditions; yet are they to be distinguished, because sometimes the Covenant is such, as entering into it entitleth to the benefits comprehended in it, as in a Marriage-covenant, entry thereunto entitleth the Wife unto the Husband, and all that is his: sometimes again, the relation must not only be entered, but all the terms thereof actually performed, before there be a right to the thing promised; thus is the covenant betwixt a Master and a Servant: for though the Servant be the Masters Servant at the first instant of the agreement, yet hath he not a right to the covenanted hire, till he hath performed the service and accomplished his Term: in the first of these Covenants, that which entereth one in that relation, is the condition, not so in the second.

2. That though all mutual Covenants have their conditions; yet are they to be distinguished, because sometimes the Covenant is such, as entering into it intitleth to the benefits comprehended in it, as in a Marriage-covenant, entry thereunto intitleth the Wife unto the Husband, and all that is his: sometimes again, the relation must not only be entered, but all the terms thereof actually performed, before there be a right to the thing promised; thus is the covenant betwixt a Master and a Servant: for though the Servant be the Masters Servant at the first instant of the agreement, yet hath he not a right to the covenanted hire, till he hath performed the service and accomplished his Term: in the first of these Covenants, that which entereth one in that relation, is the condition, not so in the second.

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3. Hence we may distinguish the condition of a Covenant: sometimes it is taken materially (to say so) and more largely, to wit, for all the duties that are required of one in that relation, and so a Wives dutifulness to her Husband after Marriage, and an adopted Sons dutifulness to his Father after adoption, &c. may be called conditions of the Marriage-covenant, and of adoption: sometimes again▪ a condition is taken more strictly, and, to say so, formally, that is, for such a thing as maketh up the relation, and entitles one to, and instates him in, the privileges Covenanted: So, formal consenting in Marriage, is the condition; and a Sons actual accepting of the offered adoption, and engaging himself to be dutiful, do enstate him in the privilege of a Son, although he hath not yet actually performed all that he is engaged unto: and in this respect, the actual performing of some duties, is rather the duty of one in such a relation, than the condition required to the up-making of it.

3. Hence we may distinguish the condition of a Covenant: sometimes it is taken materially (to say so) and more largely, to wit, for all the duties that are required of one in that relation, and so a Wifes dutifulnesse to her Husband after Marriage, and an adopted Sons dutifulnesse to his Father after adoption, &c. may be called conditions of the Marriage-covenant, and of adoption: sometimes again▪ a condition is taken more strictly, and, to say so, formally, that is, for such a thing as maketh up the relation, and entitles one to, and instates him in, the priviledges Covenanted: So, formall consenting in Marriage, is the condition; and a Sons actuall accepting of the offered adoption, and engaging himself to be dutifull, do enstate him in the priviledge of a Son, although he hath not yet actually performed all that he is engaged unto: and in this respect, the actuall performing of some duties, is rather the duty of one in such a relation, than the condition required to the up-making of it.

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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

Title page

The author

James Durham 1622–1658

PuritansScotland

Minister in Glasgow.

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2. That this Righteousnesse of the Mediator, is immediatly imputed to us, hath also been accounted a truth amongst the Orthodox hitherto, that is, that as a cautioners paying of the debt, being instructed in a Court, is sufficient for absolving of the debtor from the creditors pursuit; because, in the Law, the cautioners paying in the debtors name, is reckoned as if the debtor had paid it; and so it is imputed to him and accepted for him: so it is here. And this way of imputing Christs Righteousnesse immediatly, doth serve exceedingly, 1. to humble the sinner, when that whereby he is justified, is not in himself; this being certain that we are more proud of what is supposed to be in us, than of what is imputed to us; even as a dyvour hath lesse to boast of, when the cautioners paiment is immediatly imputed to him for his absolution, than if by his industrie he had procured something to pay for himself, although the stock had been freely bestowed on him by the cautioner. 2. It serveth to commend Christ, and to bound all boasting and glorying in Him, who is our Wisdom, Righteousnesse, Sanctification, Redemption, 1 Cor. 1.30. for this very end▪ That •e who glorieth, might glory in the Lord. 3. This riddeth marches between the righteousnesse of the two Covenants, that the one is inherent and consisteth in Works, that is, as the Apostle speaketh, (Tit. 3.5.) the righteousnesse, or somewhat which we our selves have done; the other, is without us, and cometh by imputation: and so is not only distinguished from our own righteousnesse; but opposed to it, Philip. 3.9. And although this truth be misrepresented by many; yet we judge it to be impregnable; and that in the great Day the decision will be found favorable thereto, when only happy shall they be that shall be thus found in Christ. Thus therefore, we are to conceive the terms of the Gospel, as if a debaushed dyvour, were ready to be apprehended having nothing to pay, suppose one should offer to undertake for him and pay the debt, so as he might be liberated, upon ⟨p. 236⟩condition that he should acknowledge his benefactor, and plead ever his defence against the pursuit upon the cautioners payment, and the discharge procured by Him: in this respect, the cautioners payment, is the meritorious cause whereby such a man is absolved, to wit, because that payment is reckoned for him, or imputed to him;

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

Concerning the way of Covenanting with God, and of a sinners obtaining Justification before Him.

Concerning the way of Covenanting with God, and of a sinners obtaining Iustification before Him.