A commentary upon the book of the Revelation Wherein the text is explained, the…A commentarie upon the book of the Revelation Wherein the text is explained, the…
A commentary upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependence on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithful servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principal purposes and words contained in this treatise.
A commentarie upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependance on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithfull servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principall purposes and words contained in this treatise.
James Durham 1622–1658Edinburgh: printed by Christopher Higgins, 1658
[8], 787, [17] p. · 683k words · Wing D2805 · ESTC R216058
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Hence, 3. We may see, that when we speak of the Covenant of Grace and its condition, it is not to be compared with every covenant amongst men indifferently, as suppose, to that agreement that is betwixt a Master and a Servant, and a Husband-man and his Labourer for his hire, which presupposeth working, (and so the performing thereof must go before ere the Servant or Labourer can plead any thing upon their agreement) but it is like a Marriage-covenant or free adoption, which doth indeed infer duties to follow in the respects foresaid, and doth imply an engagement to perform them, but doth not-presuppose the actual performance thereof, before any right can be pleaded by such relations, but only consenting and engaging to the same. Hence in Scripture, the Covenant of works is compared to that Covenant which is betwixt Masters and Servants, and the Husband-man and his hired Labourers, &c. and the reward is called debt, or hire, not because of any merit or condignity in the works; (which cannot be pleaded, even in Adams ▪ case) but because the performance of the duties of holiness and obedience, was necessarily presupposed to the having right to the great privileges contained in that Covenant: for, though Adam was in Covenant with God at first; yet could he not claim life by virtue thereof, till he had continued in the obedience of the Commands, and actually performed the same, as Servants must do before they can plead for their hire. Again, the Covenant of Grace is compared to free adoption, or a mans entitling of a stranger to his inheritance upon condition of his receiving that, and to Marriage betwixt Man and Wife (which is frequent in Scripture;) not because the Covenant of Grace requireth not holiness and works, but because it doth not require them actually to pr••ede a persons title to all the privileges covenanted, and doth freely entitle him to the same, upon his entry therein, as a Wife is entitled to what is the Husbands, upon her Marriage with him, although afterward she be to perform the duties of that relation, rather as duties called-for by it, than as conditions of it. Hence we may call the Covenant of works, a servile-covenant, and the Covenant of Grace, a filial or conjugal Covenant: and therefore, although holy duties be required in both; yet there is difference, and the one is of works, and the other of Grace.
Hence, 3. We may see, that when we speak of the Covenant of Grace and its condition, it is not to be compared with every covenant amongst men indifferently, as suppose, to that agreement that is betwixt a Master and a Servant, and a Husband-man and his Labourer for his hire, which presupposeth working, (and so the performing thereof must go before ere the Servant or Labourer can plead any thing upon their agreement) but it is like a Marriage-covenant or free adoption, which doth indeed inferr duties to follow in the respects foresaid, and doth imply an engagement to perform them, but doth not-presuppose the actuall performance thereof, before any right can be pleaded by such relations, but only consenting and engaging to the same. Hence in Scripture, the Covenant of works is compared to that Covenant which is betwixt Masters and Servants, and the Husband-man and his hired Labourers, &c. and the reward is called debt, or hire, not because of any merit or condignity in the works; (which cannot be pleaded, even in Adams ▪ case) but because the performance of the duties of holinesse and obedience, was necessarily presupposed to the having right to the great priviledges contained in that Covenant: for, though Adam was in Covenant with God at first; yet could he not claim life by vertue thereof, till he had continued in the obedience of the Commands, and actually performed the same, as Servants must do before they can plead for their hire. Again, the Covenant of Grace is compared to free adoption, or a mans entitleing of a stranger to his inheritance upon condition of his receiving that, and to Marriage betwixt Man and Wife (which is frequent in Scripture;) not because the Covenant of Grace requireth not holinesse and works, but because it doth not require them actually to pr••ede a persons title to all the priviledges covenanted, and doth freely entitle him to the same, upon his entry therein, as a Wife is entitled to what is the Husbands, upon her Marriage with him, although afterward she be to perform the duties of that relation, rather as duties called-for by it, than as conditions of it. Hence we may call the Covenant of works, a servile-covenant, and the Covenant of Grace, a filial or conjugall Covenant: and therefore, although holy duties be required in both; yet there is difference, and the one is of works, and the other of Grace.
Neither is it the difference, that works in the one were meritorious, and in the other not: for there is proper merit in neither, nor is the difference to be placed in this, that the one requireth works perfectly holy as the condition thereof, and the other Evangelic works not perfectly holy: because so, there were not the same law for ordering of holy duties to us which they had, no• that same absolute pattern of holiness for our copy, to wit, Gods holiness, calling us to be holy, as He is holy; nor were defects, in reference to our perfect holiness, sinful under the Covenant of Grace, if perfection were not required therein: all which are false, besides that so it were s•ill of works: But the difference lieth in this, that our working is not to be the ground of our right to the inheritance, nor actually to precede our right as in the Covenant of Works it was necessary; but, believing and consenting only.
Neither is it the difference, that works in the one were merito•ious, and in the other not: for there is proper merit in neither, nor is the difference to be placed in this, that the one requireth works perfectly holy as the condition thereof, and the other Evangelick works not perfectly holy: because so, there were not the same law for ordering of holy duties to us which they had, no• that same absolute patern of holinesse for our copy, to wit, Gods holinesse, calling us to be holy, as He is holy; nor were defects, in reference to our perfect holinesse, sinfull under the Covenant of Grace, if perfection were not required therein: all which are false, besides that so it were s•ill of works: But the difference lieth in this, that our working is not to be the ground of our right to the inheritance, nor actually to precede our right as in the Covenant of Works it was necessary; but, believing and consenting only.
This difference betwixt the Covenant of Works and of Grace, may be conceived thus: Suppose a debtor being sued for his own debt, should either plead no debt, or that he had paid it, or would pay it; this is the Covenant of Works: Again, that of Grace, is, as a ⟨p. 239⟩debtor acknowledging debt, but being unable to pay, pleadeth only the cautioners payment, and expecteth to be absolved upon that account; and not as if by a cautioners intervening, he had all the debt forgiven him to so much, or had a new bargain given him for a penny yearly, or a pepper-corn in the place of a thousand talents; and, in a word, so much down, or that for gold, ure of gold should be accepted: For so, 1. some would have their penny more weighty than others, and thereby be more justified than others, or at least have a better ground to be justified upon. 2. It would be still the same kind of condition, and so the same Covenant in kind (m•jus & min•s […] variant speciem:) for, paying of one bushel, for an hundred chalders, still saith it is victual-rent, although it be of Grace, that it is so little: and indeed so, the first Covenant might be called of Grace, because the good promised were so far beyond the rent required: and so it were but as a man that did at first require a talent, for that which were worth much more, and should afterward alter and require only a shekel. 3. It cannot be so; for, the sinners charge, is not that he wants his penny or pepper-corn, but that he hath broken the Law; his righteousness therefore must be such as doth meet that charge, as, Rom. 8.34. and so it must be such a righteousness as must stand before Justice, and be equipollent, at least, to his own fulfilling the Law, or his having satisfied the penalty thereof. 4. When the Apostle opposeth the righteousness of the Law and Gospel, he opposeth not as it were a thousand talents to a penny, or one sort of works to an other, but the righteousness of Christ, or, to be found in Him▪ to all kind of works whatsoever, Phil. 3.9. 2 Cor. 5.21. Gal. 3
From this also it doth appear, that Covenanting doth in order of nature precede Justification: because, by Covenanting and being in Covenant, we come to have a right thereto, as to a promise of the Covenant, as the accepting of an offered pardon, doth go before ou• having actual right to the following privileges, or a woman's consent before her actual claim to the Husbands goods, though the one is not supposed to be without the other; even as the breach of Covenant, doth precede our being liable to condemnation by the Law. Hence also we may someway gather, that there may be some formal different consideration of the condition of Justification, from the condition of the Covenant: for, Justification being a legal judicial act, it must presuppose such a condition as may be a ground in Justice to absolve a sinner; and therefore in this, Christs satisfaction, as presented and pleaded, must be the only ground; for, it is with respect to that only, by which a sinner can be justified; and this is, to be found in Christ, Phil. 3.9. Covenanting again, being a mutual deed, wherein the Lord condescendeth to make a free offer, and to admit in Covenant upon condition of receiving, the condition here must be that which enticeth to that thing offered, and entereth the person within the bond of the Covenant, which must be Faith. Hence these two acts of Faith, whereby it is defined, may be thus conceived, 1. It receiveth Christ, and so it entereth into, and closeth with, the Covenant, and getteth instantly a title to what is contained therein. 2. It resteth on him; which must be judicially understood, as o•• resteth on a relevant defence, and therefore pleadeth it, as it is said, Rom. 2. that the Jews rested on the Law, which was to expect Justification by it, and so to rest on the righteousness thereof; in which sense we now rest by Faith on Christs Righteousness: this supposeth one to be in Him, and in the Covenant, and it looketh, as such, to Justification; and in respect of its manner of acting immediately on Christ our Righteousness, it may well be called the instrumental cause of our Justification. Thus, suppose a sinner to be lying under Gods curse, and suppose the Mediator to have satisfied, and a Proclamation to be made that whatsoever sinner liable to the curse for sin, will accept of Christs Righteousness, and rest thereon, he shall be justified. 1.
A sinner is induced to receive that offer, which is done by consenting, and submitting to that way of obtaining righteousness; this is the closing with the Covenant▪ and thus Faith is the condition thereof. Then, 2. Suppose him to look to the charge that standeth against him for his former sins in Gods threatened curse▪ and to satisfy this he giveth-in Christs satisfaction; which being offered to him for this end that he, upon the receiving thereof, may be justified; he, by Faith resting on Gods faithful Word, through Christ, repelleth all these charges, by presenting that as his defence, and by the letter of the Law of Faith, which saith, He that believeth shall not come into condemnation, but hath passed from death to life, he is absolved: and this is Justification, even ⟨p. 240⟩as he was formerly condemned by the Law of Works. Here the only meritorious cause of the absolution, and the righteousness upon which the sentence passeth, is, the Cautioners payment; yet so as it is Judicially pleaded: in which respect, we say that Faith is instrumental. And though this pleading of it be necessary, and the Law absolveth not but when the ground i• instructed; yet this pleading or instructing, is not the persons righteousness properly, or the ground of his absolution; but that which is pleaded and instructed, to wit, the Cautioners payment: which being according to Law instructed, is the ground of absolving the debtor from the charge: this is plain even in the dealing of humane Courts. And the tenor of the way of Justification, being holden forth in the Word with respect to a judicial procedure in humane Courts, as is said, it can no other way be more satisfyingly cleared.
A sinner is induced to receive that offer, which is done by consenting, and submiting to that way of obtaining righteousnesse; this is the closing with the Covenant▪ and thus Faith is the condition thereof. Then, 2. Suppose him to look to the charge that standeth against him for his former sins in Gods threatned curse▪ and to satisfie this he giveth-in Christs satisfaction; which being offered to him for this end that he, upon the receiving thereof, may be justified; he, by Faith resting on Gods faithfull Word, through Christ, repelleth all these charges, by presenting that as his defence, and by the letter of the Law of Faith, which saith, He that believeth shall not come into condmnation, but hath passed from death to life, he is absolved: and this is Justification, even
To insist a little more then, there is a twofold peculiarity attributed to Faith, beside what is given to works and any other Grace. 1. That it is the condition of the Covenant, properly. 2. That it hath an instrumental causality peculiar to it, in our Justification. By the first, is meant that believing in Christ, and receiving of Him, is that which enstates one into the Covenant, and giveth him right to what is promised, and doth in our having right to Gods promises, supply that room, which conditions do in mens mutual bargains; wherein when one promiseth somewhat on such a condition, the performance of that condition doth turn the conditional promise into an absolute right to him that hath performed it: and so a condition is that, upon which the title to the great promise, to wit, Gods being our God, doth depend. And Faith, getteth this name in respect of the place God hath put it into in His Covenant; and so it floweth from His extrinsic ordination. By the second, to wit, that it is called an instrumental cause, the intrinsic manner of its acting is respected: for, though it be from the Spirit with other Graces, and they be not separated; yet hath it a peculiar aptitude to look to Christ, receive Him, apprehend and •at Him, take hold of, and rest on, Him, &c. which no other grace hath. For, it is in the new Creature and Inner-man someway proportionably as it is in the Outer-man: for, though there be many members of one body, yet all act not in the same manner; the hand acteth one way, and the ear another, &c. So it is in the Inner-man, there are many Graces (which are members thereof) yet have they their peculiar way of acting, whereof these mentioned are attributed to Faith: for which, often it is called the eye, the hand, and the door of the renewed soul; because by it, Christ is apprehended, received, and admitted thereunto.
To insist a little more then, there is a twofold peculiarity attributed to Faith, beside what is given to works and any other Grace. 1. That it is the condition of the Covenant, properly. 2. That it hath an instrumentall causality peculiar to it, in our Justification. By the first, is meaned that believing in Christ, and receiving of Him, is that which enstates one into the Covenant, and giveth him right to what is promised, and doth in our having right to Gods promises, supplie that room, which conditions do in mens mutuall bargains; wherein when one promiseth somewhat on such a condition, the performance of that condition doth turn the conditionall promise into an absolute right to him that hath performed it: and so a condition is that, upon which the title to the great promise, to wit, Gods being our God, doth depend. And Faith, getteth this name in respect of the place God hath put it into in His Covenant; and so it floweth from His extrinsick ordination. By the second, to wit, that it is called an instrumentall cause, the intrinsick manner of its acting is respected: for, though it be from the Spirit with other Graces, and they be not separated; yet hath it a peculiar aptitude to look to Christ, receive Him, apprehend and at Him, take hold of, and rest on, Him, &c. which no other grace hath. For, it is in the new Creature and Inner-man someway proportionably as it is in the Outter-man: for, though there be many members of one body, yet all act not in the same manner; the hand acteth one way, and the ear another, &c. So it is in the Inner-man, there are many Graces (which are members thereof) yet have they their peculiar way of acting, whereof these mentioned are attributed to Faith: for which, often it is called the eye, the hand, and the door of the renewed soul; because by it, Christ is apprehended, received, and admitted thereunto.
We conceive this instrumentality is justly attributed to Faith, because, seeing there must be an application of the righteousness of Christ, and seeing Faith doth concur, or is made use of as a mids for receiving of Him, which is the way by which His Righteousness is applied, why may it not be called instrumental in our Justification, as it is instrumental in receiving of and resting on His Righteousness, by which, and for which we are justified? And thus, Faith is not our receiving, but the mean by which we receive, as the eye is not our seeing, nor the hand our gripping of any thing; but the organs, or means, whereby we see and grip. Neither doth this give any thing to Faith, that derogateth from Christ: for, it leaveth the praise and virtue to Him; but doth infer only an exercising of Faith, for attaining of that benefit, to wit, Justification, Justification it self being an apotelesma (to say so) or effect, both of Christs purchase, Gods Grace, and our believing, and doth flow from them all respectively, and doth presuppose the same. The dispute about active and passive instruments, is needless here, seeing the meaning is clear, that for attaining of Justification by Christs Righteousness, Faith doth peculiarly concur in the apprehending thereof, and resting thereon, otherwise than other Graces can be said to do. And this cannot be denied, if we consider,
We conceive this instrumentality is justly attributed to Faith, because, seing there must be an application of the righteousnesse of Christ, and seing Faith doth concur, or is made use of as a mids for receiving of Him, which is the way by which His Righteousnesse is applied, why may it not be called instrumentall in our Justification, as it is instrumental in receiving of and resting on His Righteousnesse, by which, and for which we are justified? And thus, Faith is not our receiving, but the mean by which we receive, as the eye is not our seeing, nor the hand our gripping of any thing; but the organs, or means, whereby we see and grip. Neither doth this give any thing to Faith, that derogateth from Christ: for, it leaveth the praise and vertue to Him; but doth infer only an exercising of Faith, for attaining of that benefit, to wit, Iustification, Justification it self being an apotelesma (to say so) or effect, both of Christs purchase, Gods Grace, and our believing, and doth flow from them all respectively, and doth presuppose the same. The dispute about active and passive instruments, is needlesse here, seing the meaning is clear, that for attaining of Justification by Christs Righteousnesse, Faith doth peculiarly concur in the apprehending thereof, and resting thereon, otherwise than other Graces can be said to do. And this cannot be denied, if we consider,
1. That to be justified by Christ, and by Faith, or by the righteousness of Christ, and the righteousness of Faith, are still one in Scripture, even then when that concurrence which is allowed to Faith is denied to all other things; which saith, that Faith concurreth peculiarly, and that so as Christ is rested on by it when it justifieth; or, that it justifieth by obtaining Justification through Him. 2. If this be truth, that the righteousness of Christ is the thing immediately presented before Gods Justice, upon which we are absolved, as is said; and also if it cannot be denied that Faith hath a peculiar aptitude, to act on Christs Righteousness, and present the same, Then it must be granted, first, that Faith must ⟨p. 241⟩have a peculiar way of concurring to the attaining of Justification. And, secondly, that this may well be called an instrumental causality in reference to that end: otherwise there is no use nor exercise of this its peculiar aptitude, which is still acknowledged. And if it please better to say, that Faith justifieth, or concurreth in Justification, in respect of its peculiar aptitude to act on Christ, and to receive Him, than to say, it concurreth instrumentally, we shall not contend, providing it be the same, upon the matter, with the ordinary doctrine concerning this instrumentality of Faith: which we may illustrate and confirm by these considerations and similitudes, 1. It is granted that the Word is the external instrument of Justification; and that must be, because it doth offer the same upon condition of believing; or, holdeth forth a righteousness by which we may be justified: So Faith must be the internal instrument, because it receiveth the same that is offered by the Word; and receiving, is no less necessary to Justification, than offering: and seeing that receiving and offering relate so to each other, and both to the end, there is reason to attribute the same kind of causality to the one, that is given to the other, respectively.
1. That to be justified by Christ, and by Faith, or by the righteousnesse of Christ, and the righteousnesse of Faith, are still one in Scripture, even then when that concurrence which is allowed to Faith is denied to all other things; which saith, that Faith concurreth peculiarly, and that so as Christ is rested on by it when it justifieth; or, that it justifieth by obtaining Justification through Him. 2. If this be truth, that the righteousnesse of Christ is the thing immediatly presented before Gods Justice, upon which we are absolved, as is said; and also if it cannot be denied that Faith hath a peculiar aptitude, to act on Christs Righteousnesse, and present the same, Then it must be granted, first, that Faith must
2. We are said to be justified by Faith in Christ, as the people were healed by looking to the brazen serpent, which was to typify this, Joh. 3. vers. 14. Now they, by the virtue of the serpent, (considering it typically and with respect to the appointment) did receive health, yet so as that health was attained by looking thereto; in which respect, their eye or look, might be called instrumental in their health, although it was not looking simply, but to that Object with respect to the Lords appointment: even so it is here; its Christs virtue whereby we are justified, yet so as by Faith it is apprehended, and according to Gods appointment looked unto: and, thus, as Matth. 7. the eye is called the light of the body, because it is the organ by and through which light is brought or let-in to it; so Faith may be called our righteousness, as it is the mean by which Christs Righteousness without us is apprehended, brought in, as it were, and admitted of, to be ours.
2. We are said to be justified by Faith in Christ, as the people were healed by looking to the brazen serpent, which was to typifie this, Ioh. 3. vers. 14. Now they, by the vertue of the serpent, (considering it typically and with respect to the appointment) did receive health, yet so as that health was attained by looking thereto; in which respect, their eye or look, might be called instrumental in their health, although it was not looking simply, but to that Object with respect to the Lords appointment: even so it is here; its Christs vertue whereby we are justified, yet so as by Faith it is apprehended, and according to Gods appointment looked unto: and, thus, as Matth. 7. the eye is called the light of the body, because it is the organ by and through which light is brought or letten-in to it; so Faith may be called our righteousnesse, as it is the mean by which Christs Righteousnesse without us is apprehended, brought in, as it were, and admitted of, to be ours.
3. Justification is still held forth in judicial expressions, as is said: Now, as an accused party, their producing of a Law for them or a discharge, may be said to be instrumental in their own absolution, although it be only the virtue of the discharge given-in that doth procure the same; so may Faith be said instrumentally to justify us, as it presenteth for us Christs satisfaction before the justice of God. And so it is here as in humane Courts: for, although some Advocates, it may be, plead better, and some worse; yet suppose that they all produce the same discharges, and the same Laws in favours of their Clients, they might all be called instrumental in their absolution; and the ground of their absolvitors would be equal; whereas, if their act of pleading, without respect to what is pleaded, were considered, it would not be so; even so here, though some mens faith be more strong, and others more weak, yet all apprehending the same satisfaction of Christ, there is equal sharing in Justification: which could not be, if Faith did not concur instrumentally in the use-making of Christs Righteousness, even as of the only immediate Evangelic-righteousness, as it respecteth our Justification: because, if Faith be considered in it self, and not as with the object, apprehended by it, it is not equal even in those that are justified.
3. Justification is still held forth in judicial expressions, as is said: Now, as an accused party, their producing of a Law for them or a discharge, may be said to be instrumentall in their own absolution, although it be only the vertue of the discharge given-in that doth procure the same; so may Faith be said instrumentally to justifie us, as it presenteth for us Christs satisfaction before the justice of God. And so it is here as in humane Courts: for, although some Advocates, it may be, plead better, and some worse; yet suppose that they all produce the same discharges, and the same Laws in favours of their Clients, they might all be called instrumental in their absolution; and the ground of their absolvitours would be equal; whereas, if their act of pleading, without respect to what is pleaded, were considered, it would not be so; even so here, though some mens faith be more strong, and others more weak, yet all apprehending the same satisfaction of Christ, there is equal sharing in Justification: which could not be, if Faith did not concur instrumentally in the use-making of Christs Righteousnesse, even as of the only immediate Evangelick-righteousnesse, as it respecteth our Justification: because, if Faith be considered in it self, and not as with the object, apprehended by it, it is not equal even in those that are justified.
4. See it in miraculous Faith: as it concurreth for attaining of a particular benefit; so doth saving Faith for attaining of Justification: for, that there is an equal influence of both upon their respective effects, cannot be denied. Now, that miraculous Faith might be said someway to concur instrumentally for health, is clear: for, it is said that some had Faith to be healed, to receive virtue from Christ, &c. which others had not, and accordingly the effects, are attributed both to their Faith and to Christs Power; therefore, it may be so here, to wit, Justification may flow from Faith as the instrumental cause, and from Christs Righteousness as the meritorious.
4. See it in miraculous Faith: as it concurreth for attaining of a particular benefit; so doth saving Faith for attaining of Justification: for, that there is an equal influence of both upon their respective effects, cannot be denied. Now, that miraculous Faith might be said someway to concur instrumentally for health, is clear: for, it is said that some had Faith to be healed, to receive vertue from Christ, &c. which others had not, and accordingly the effects, are attributed both to their Faith and to Christs Power; therefore, it may be so here, to wit, Justification may flow from Faith as the instrumental cause, and from Christs Righteousnesse as the meritorious.
5. In the ordinary similitude of Marriage or solemn Covenanting, it may be seen: for, actual consenting, or the hand that writeth the name, may be said to be instrumental in the closing of the bargain, or in attaining the privileges that follow thereon, and the hand hath an other influence than the foot or eye, although these also be necessary, yet it is not consenting or subscribing simply, but such and such in reference to such Objects and Covenants: even as it is not the tongue its speaking truths, and the reaching forth of discharges simply that are instrumental in mens courts for attaining absolution; but it is the speaking of such pertinent truths, or producing of such suitable discharges that cometh under that name: ⟨p. 242⟩and this is all we intend, when we say that Faith concurreth instrumentally, even to hold out the immediate cause of our Justification, to be Christ apprehended by Faith▪ so that Faith and Christ are both necessary, but differently, and so also that the efficacy of all the concurrence of Faith may be from Christ the Object, from which it is not to be separated when it is said to justify.
5. In the ordinary similitude of Marriage or solemn Covenanting, it may be seen: for, actuall consenting, or the hand that writeth the name, may be said to be instrumental in the closing of the bargain, or in attaining the priviledges that follow thereon, and the hand hath an other influence than the foot or eye, although these also be necessary, yet it is not consenting or subscribing simply, but such and such in reference to such Objects and Covenants: even as it is not the tongue its speaking truths, and the reaching forth of discharges simply that are instrumental in mens courts for attaining absolution; but it is the speaking of such pertinent truths, or producing of such sutable discharges that cometh under that name: ⟨p. 242⟩and this is all we intend, when we say that Faith concurreth instrumentally, even to hold out the immediate cause of our Justification, to be Christ apprehended by Faith▪ so that Faith and Christ are both necessary, but differently, and so also that the efficacie of all the concurrence of Faith may be from Christ the Object, from which it is not to be separated when it is said to justifie.
The other thing peculiarly attributed to Faith, is, that it is the condition of the Covenant of Grace, properly: which can be said of no other grace or work. This is to be understood as is above expressed, to wit, that Faith is that which on our side is called-for, for constituting of us Covenanters, and giving us right to the great comprehensive promise thereof, that God may be our God: and upon the performing of which, that which God hath promised in it, may be expected, as is before said.
That Faith is thus the condition peculiarly, and not Works, nor any other grace, (beside what is said afterward upon Repentance) may thus appear, 1. Because Faith only hath that peculiar aptitude of receiving Gods offer and returning of our engagement; and so, for making the bargain mutually to be closed: and Faith cannot be conceived to be exercised; but the bargain must be conceived to be closed, and that person to be in Covenant: therefore, the exercising thereof, must be peculiarly the condition. 2. If Faith be that which peculiarly riddeth marches, between the Covenant of Grace and the Covenant of Works and curse; and a Believer so ipso be freed from the curse, because he is a Believer and doth rest on Christ, Then Faith must be peculiarly the condition of the Covenant of Grace; But the former cannot be denied, and is clear, Joh. 3 18, 36. 3. If Works concur in the same causality with Faith, Then it must either be Works before one be in Covenant, or Works thereafter; But it can be neither: not before one be in Covenant, because such Works cannot be accepted: nor secondly after, because then they could not be the condition upon which we are admitted: for so, we would be accepted before the condition be performed. If it be said, that the same reasoning will seclude Faith, because if Faith be the condition, Then it must either be Faith before we be in Covenant, or after, &c. Answ. It followeth not: because its Faith neither before nor after our entry, but that which enters us, that is the condition: and it cannot be conceived before nor after, being an instantaneous act, as solemn consenting in Marriage is not before nor after, as it constituteth Marriage, but instantly. Here, still observe, that when we speak of a condition, we speak of that condition whereby one is admitted within the Covenant, and not of any thing that may be implied to be performed by one admitted already to Covenant: because that must be the condition of the Covenant properly that entitleth one to the privileges covenanted; But what entereth one into this Covenant, doth entitle him to the privileges covenanted: Therefore it must properly be the condition; and Faith being that, is therefore alone so to be esteemed. Which we may further urge, thus, either being admitted to the Covenant, one is freed from the curse, and instated in all the privileges of the Covenant or not;
That Faith is thus the condition peculiarly, and not Works, nor any other grace, (beside what is said afterward upon Repentance) may thus appear, 1. Because Faith only hath that peculiar aptitude of receiving Gods offer and returning of our engagement; and so, for making the bargain mutually to be closed: and Faith cannot be conceived to be exercised; but the bargain must be conceived to be closed, and that person to be in Covenant: therefore, the exercising thereof, must be peculiarly the condition. 2. If Faith be that which peculiarly riddeth marches, between the Covenant of Grace and the Covenant of Works and curse; and a Believer so ipso be freed from the curse, because he is a Believer and doth rest on Christ, Then Faith must be peculiarly the condition of the Covenant of Grace; But the former cannot be denied, and is clear,
It cannot be said, not; because that were to make one a Covenanter and not a Covenanter: and one cannot be conceived to be in Covenant with God, but God is in Covenant with him actually, as a wives marrying of a husband doth actually state her in what is the husbands. Therefore Faith being that whereby we are entered into Covenant, as is granted, must be properly the only condition. Again, either by Faith we are instated in the Covenant of Grace upon the very instant of believing, and so justified, or, one may be supposed to be a Believer, and not to be in the Covenant of Grace, or, to be in the Covenant of Grace, and not to be justified: both which are absurd: Therefore Faith must be the proper condition.
It cannot be said, not; because that were to make one a Covenanter and not a Covenanter: and one cannot be conceived to be in Covenant with God, but God is in Covenant with him actually, as a wifes marrying of a husband doth actually state her in what is the husbands. Therefore Faith being that whereby we are entered into Covenant, as is granted, must be properly the only condition. Again, either by Faith we are instated in the Covenant of Grace upon the very instant of believing, and so justified, or, one may be supposed to be a Believer, and not to be in the Covenant of Grace, or, to be in the Covenant of Grace, and not to be justified: both which are absurd: Therefore Faith must be the proper condition.
If it be said here that Justification is a continued act, Then we urge, 1. If instantly upon believing, one be justified and freed from the curse, and instated into friendship with God, Then it cannot be a continued act; But the former is true, as is said; and to say otherwise, would overturn the nature of the Covenant. 2. If Justification be a continued act, Then our being received and admitted into Covenant as to a right unto the saving blessings promised therein, must be a continued act also: For, these two must stand and fall together, to wit, to be admitted thus into Covenant, and to be justified; for, who are thus in Covenant, are justified; and who are justified, are thus in Covenant: But the last cannot be said, to wit, that the act of our being admitted, or whereby we are entered into Covenant, is a continued act: because, 1. so none living could be said to be in Covenant with God, nor ⟨p. 243⟩account themselves to be Gods, or claim God to be theirs: which is absurd. 2. So one that is a Believer, might be said to be under the curse of the Covenant of Works; which is contrary unto that freedom pronounced unto Believers: for, if they be not under Grace, they are still under the Covenant of Works; and if under Grace, then in the Covenant of Grace. To say here, that God continueth to justify, will not remove this: because Justification must continue only, as their admitting or the act of their admission into Covenant, may continue; But it cannot be said, that they continue in being admitted into Covenant, or, that by a continued act, the Lord is still admitting them, or, that they are continuing to enter, as it inferreth non-admission, or not entry, or an imperfect admission, but as it supposeth the person to be entered and to continue so: It must therefore be so in Justification. 3. If a Believer, so ipso that he is a Believer, hath a shield against all challenges, and a righteousness that can abide the trial in justice. Then cannot Justification be a continued act, because if Justification be not instantaneous and immediately perfect, it must either be upon ones not-believing in Christ, or because of some defect of the righteousness that Faith presenteth, and so Faith were not a sufficient shield; or, it must be, because the Word doth not pronounce him just upon the ground of that righteousness: which were also absurd;
If it be said here that Justification is a continued act, Then we urge, 1. If instantly upon believing, one be justified and freed from the curse, and instated into friendship with God, Then it cannot be a continued act; But the former is true, as is said; and to say otherwise, would overturn the nature of the Covenant. 2. If Justification be a continued act, Then our being received and admitted into Covenant as to a right unto the saving blessings promised therein, must be a continued act also: For, these two must stand and fall together, to wit, to be admitted thus into Covenant, and to be justified; for, who are thus in Covenant, are justified; and who are justified, are thus in Covenant: But the last cannot be said, to wit, that the act of our being admitted, or whereby we are entered into Covenant, is a continued act: because, 1. so none living could be said to be in Covenant with God, nor
. &c. and to have the righteousness of Faith, and the righteousness of Christ, and the righteousness by Faith, are ever one and the same, and are still opposed to Works.
This difference betwixt the Covenant of Works and of Grace, may be conceived thus: Suppose a debtor being sued for his own debt, should either plead no debt, or that he had paid it, or would pay it; this is the Covenant of Works: Again, that of Grace, is, as a ⟨p. 239⟩debtor acknowledging debt, but being unable to pay, pleadeth only the cautioners payment, and expecteth to be absolved upon that account; and not as if by a cautioners interveening, he had all the debt forgiven him to so much, or had a new bargain given him for a peny yearly, or a pepper-corn in the place of a thousand talents; and, in a word, somuch down, or that for gold, ure of gold should be accepted: For so, 1. some would have their peny more weighty than others, and thereby be more justified than others, or at least have a better ground to be justified upon. 2. It would be still the same kind of condition, and so the same Covenant in kind (m•jus & min•s 〈…〉 variant speciem:) for, paying of one bushell, for an hundred chalders, still saith it is victual-rent, although it be of Grace, that it is so little: and indeed so, the first Covenant might be called of Grace, because the good promised were so far beyond the rent required: and so it were but as a man that did at first require a talent, for that which were worth much more, and should afterward alter and require only a shekel. 3. It cannot be so; for, the sinners charge, is not that he wants his peny or pepper-corn, but that he hath broken the Law; his righteousnesse therefore must be such as doth meet that charge, as, Rom. 8.34. and so it must be such a righteousnesse as must stand before Justice, and be equipollent, at least, to his own fulfilling the Law, or his having satisfied the penalty thereof. 4. When the Apostle opposeth the righteousnesse of the Law and Gospel, he opposeth not as it were a thousand talents to a peny, or one sort of works to an other, but the righteousnesse of Christ, or, to be found in Him▪ to all kind of works whatsoever, Phil. 3.9. 2 Cor. 5.21. Gal. 3. &c. and to have the righteousnesse of Faith, and the righteousnesse of Christ, and the righteousnesse by Faith, are ever one and the same, and are still opposed to Works.
From this also it doth appear, that Covenanting doth in order of nature precede Justification: because, by Covenanting and being in Covenant, we come to have a right thereto, as to a promise of the Covenant, as the accepting of an offered pardon, doth go before ou• having actuall ri•ht to the following priviledges, or a womans consent before her actuall claim to the Husbands goods, though the one is not supposed to be without the other; even as the breach of Covenant, doth precede our being liable to condemnation by the Law. Hence also we may someway gather, that there may be some formall different consideration of the condition of Justification, from the condition of the Covenant: for, Justification being a legall judiciall act, it must presuppose such a condition as may be a ground in Justice to absolve a sinner; and therefore in this, Christs satisfaction, as presented and pleaded, must be the only ground; for, it is with respect to that only, by which a sinner can be justified; and this is, to be found in Christ, Phil. 3.9. Covenanting again, being a mutuall deed, wherein the Lord condescendeth to make a free offer, and to admit in Covenant upon condition of receiving, the condition here must be that which enti•eth to that thing offered, and entereth the person within the bond of the Covenant, which must be Faith. Hence these two acts of Faith, whereby it is defined, may be thus conceived, 1. It receiveth Christ, and so it entereth into, and closeth with, the Covenant, and getteth instantly a title to what is contained therein. 2. It res•eth on him; which must be judicially understood, as o•• resteth on a relevant defence, and therefore pleadeth it, as it is said, Rom. 2. that the Iews rested on the Law, which was to expect Justification by it, and so to rest on the righteousnesse thereof; in which sense we now rest by Faith on Christs Righteousnesse: this supposeth one to be in Him, and in the Covenant, and it looketh, as such, to Justification; and in respect of its manner of acting immediately on Christ our Righteousnesse, it may well be called the instrumentall cause of our Justification. Thus, suppose a sinner to be lying under Gods curse, and suppose the Mediator to have satisfied, and a Proclamation to be made that whatsoever sinner liable to the curse for sin, will accept of Christs Righteousnesse, and rest thereon, he shall be justified. 1.
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⟨p. 240⟩
as he was formerly condemned by the Law of Works. Here the only meritorious cause of the absolution, and the righteousnesse upon which the sentence passeth, is, the Cautioners payment; yet so as it is Judicially pleaded: in which respect, we say that Faith is instrumentall. And though this pleading of it be necessary, and the Law absolveth not but when the ground i• instructed; yet this pleading or instructing, is not the persons righteousnesse properly, or the ground of his absolution; but that which is pleaded and instructed, to wit, the Cautioners payment: which being according to Law instructed, is the ground of absolving the debtor from the charge: this is plain even in the dealing of humane Courts. And the tennor of the way of Justification, being holden forth in the Word with respect to a judiciall procedour in humane Courts, as is said, it can no other way be more satisfyingly cleared.
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⟨p. 241⟩
have a peculiar way of concurring to the attaining of Justification. And, secondly, that this may well be called an instrumental causality in reference to that end: otherwise there is no use nor exercise of this its peculiar aptitude, which is still acknowledged. And if it please better to say, that Faith justifieth, or concurreth in Justification, in respect of its peculiar aptitude to act on Christ, and to receive Him, than to say, it concurreth instrumentally, we shall not contend, providing it be the same, upon the mater, with the ordinary doctrine concerning this instrumentality of Faith: which we may illustrate and confirm by these considerations and similitudes, 1. It is granted that the Word is the external instrument of Justification; and that must be, because it doth offer the same upon condition of believing; or, holdeth forth a righteousness by which we may be justified: So Faith must be the internal instrument, because it receiveth the same that is offered by the Word; and receiving, is no lesse necessary to Justification, than offering: and seing that receiving and offering relate so to each other, and both to the end, there is reason to attribute the same kind of causality to the one, that is given to the other, respectively.
. 3. If Works concur in the same causality with Faith, Then it must either be Works before one be in Covenant, or Works thereafter; But it can be neither: not before one be in Covenant, because such Works cannot be accepted: nor secondly after, because then they could not be the condition upon which we are admitted: for so, we would be accepted before the condition be performed. If it be said, that the same reasoning will seclude Faith, because if Faith be the condition, Then it must either be Faith before we be in Covenant, or after, &c. Answ. It followeth not: because its Faith neither before nor after our entrie, but that which enters us, that is the condition: and it cannot be conceived before nor after, being an instantaneous act, as solemn consenting in Marriage is not before nor after, as it constituteth Marriage, but instantly. Here, still observe, that when we speak of a condition, we speak of that condition whereby one is admitted within the Covenant, and not of any thing that may be implied to be performed by one admitted already to Covenant: because that must be the condition of the Covenant properly that intitleth one to the priviledges covenanted; But what entereth one into this Covenant, doth intitle him to the priviledges covenanted: Therefore it must properly be the condition; and Faith being that, is therefore alone so to be esteemed. Which we may further urge, thus, either being admitted to the Covenant, one is freed from the curse, and instated in all the priviledges of the Covenant or not;
⟨p. 243⟩
account themselves to be Gods, or claim God to be theirs: which is absurd. 2. So one that is a Believer, might be said to be under the curse of the Covenant of Works; which is contrary unto that freedom pronounced unto Believers: for, if they be not under Grace, they are still under the Covenant of Works; and if under Grace, then in the Covenant of Grace. To say here, that God continueth to justifie, will not remove this: because Justification must continue only, as their admitting or the act of their admission into Covenant, may continue; But it cannot be said, that they continue in being admitted into Covenant, or, that by a continued act, the Lord is still admitting them, or, that they are continuing to enter, as it inferreth non-admission, or not entry, or an imperfect admission, but as it supponeth the person to be entered and to continue so: It must therefore be so in Justification. 3. If a Believer, so ipso that he is a Believer, hath a shield against all challenges, and a righteousnesse that can abide the trial in justice. Then cannot Justification be a continued act, because if Justification be not instantaneous and immediatly perfect, it must either be upon ones not-believing in Christ, or because of some defect of the righteousnesse that Faith presenteth, and so Faith were not a sufficient shield; or, it must be, because the Word doth not pronounce him just upon the ground of that righteousnesse: which were also absurd;
