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.
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
But the former is true, a Believer cannot be conceived to be such, but he hath a complete righteousness in Christ, and by being in Him, hath a sufficient answer to justice, upon the first instant of believing, as the whole series of the Gospel doth demonstrate, he that believeth shalt not come into condemnation, &c. Therefore must he be upon the first instant justified: for, if it were but a perfecting, it could not be said that he had an actual perfect righteousness, but only that it were a perfecting.
But the former is true, a Believer cannot be conceived to be such, but he hath a compleat righteousnesse in Christ, and by being in Him, hath a sufficient answer to justice, upon the first instant of believing, as the whole series of the Gospel doth demonstrate, he that believeth shalt not come into condemnation, &c. Therefore must he be upon the first instant justified: for, if it were but a perfecting, it could not be said that he had an actuall perfect righteousnesse, but only that it were a perfecting.
Further, we may argue against Works concurring with Faith, thus, If Works be a condition of the Covenant, Then it must either be Works as begun, or as persevered into: But neither can be said: not the first; because it is granted, that persevering in holiness is no less necessary than entering thereinto: not the second, because perseverance is a mercy contained in the Covenant, and (if we may say so) promised to us upon condition of our believing and entering Covenant: it cannot therefore be the condition of our entering the Covenant. Again, many have not actual works, and yet may be saved: therefore Works cannot be the condition. If it be said, that such have resolutions of, and engagement unto, Works; That cannot solve this: because this opinion doth distinguish Works and the necessity of them from Faith properly and strictly taken; yet to them that hold it, Faith strictly and properly taken, (even that which is justifying,) doth receive Christ as Lord, and so implieth this engagement: and therefore, if that definition of justifying Faith were true, and this ground also granted, that engaging is sufficient, Then also were Faith properly, that is, strictly taken, the condition of the Covenant, according as they understand it; and so there were no necessity to add or mention Works as distinct from it, or to press Faith to be the condition as more largely and improperly taken: and so in some respect there were no difference: for, this far none denieth but that actual engaging to Christ and to Holiness is necessary: because, it is impossible to conceive one closing with the Covenant, but he becometh, ipso facto, engaged who doth close; Or thus, that which is the condition to one, must be to all at age; (for of such we speak) But actual Works cannot be the condition to all; because some may be saved without them, as suppose (which is not impossible) actual consenting to the Covenant, and engaging to holiness, were the last act of a person before death, neither can they say that engaging to holiness were in this case sufficient, and that it is here intended: because, Works are spoken of as the condition, as they are distinguished from Faith, as it is taken by them to be the accepting of Christ as Lord as well as Saviour, as hath been said. See more of this on Repentance.
Further, we may argue against Works concurring with Faith, thus, If Works be a condition of the Covenant, Then it must either be Works as begun, or as persevered into: But neither can be said: not the first; because it is granted, that persevering in holinesse is no lesse necessary than entering thereinto: not the second, because perseverance is a mercy contained in the Covenant, and (if we may say so) promised to us upon condition of our believing and entering Covenant: it cannot therefore be the condition of our entering the Covenant. Again, many have not actual works, and yet may be saved: therefore Works cannot be the condition. If it be said, that such have resolutions of, and engagement unto, Works; That cannot solve this: because this opinion doth distinguish Works and the necessitie of them from Faith properly and strictly taken; yet to them that hold it, Faith strictly and properly taken, (even that which is justifying,) doth receive Christ as Lord, and so implieth this engagement: and therefore, if that definition of justifying Faith were true, and this ground also granted, that engaging is sufficient, Then also were Faith properly, that is, strictly taken, the condition of the Covenant, according as they understand it; and so there were no necessity to adde or mention Works as distinct from it, or to presse Faith to be the condition as more largely and improperly taken: and so in some respect there were no difference: for, this far none denieth but that actual engaging to Christ and to Holinesse is necessary: because, it is impossible to conceive one closing with the Covenant, but he becometh, ipso facto, engaged who doth close; Or thus, that which is the condition to one, must be to all at age; (for of such we speak) But actual Works cannot be the condition to all; because some may be saved without them, as suppose (which is not impossible) actual consenting to the Covenant, and engaging to holinesse, were the last act of a person before death, neither can they say that engaging to holinesse were in this case sufficient, and that it is here intended: because, Works are spoken of as the condition, as they are distinguished from Faith, as it is taken by them to be the accepting of Christ as Lord as well as Saviour, as hath been said. See more of this on Repentance.
But beside all that is spoken, these two mainly stand in the way of our accounting works a condition of the Covenant, or of Justification, in the same kind of causality with Faith; Because it obscureth the difference of the two Covenants, to wit, the Covenant of Works, and the Covenant of Grace: for so, works should be still the condition of the Covenant of Grace. Now the Apostle doth directly oppose these, the righteousness of the Law saith on this ways, the man that doth those things, &c. and the righteousness of Faith is holden forth as opposite to that, and so cannot be said to consist in doing of works, Rom. 10.5, 6. Gal. 3.12. If it be said, that He excludeth legal works, or Law-righteousness, which are not alleged by this opinion; but doth not exclude Evangelic works, which may ⟨p. 244⟩well stand with Grace. Answ. 1. The Apostles opposition is not made to exclude one kind of works, and take in another; but simply to exclude all which may come under the expression, do this. And hence Faith itself, as it is our work, hath ever been excluded in this respect. 2. If we look to works with respect to the Covenant of Works, even so works have no proper merit, nor proportion unto the things promised, of themselves, but as it is determined, and condescended to in the Covenant, and by virtue of Gods promise made thereunto: therefore it is called a Covenant of Works: not because of the merit of the works; but in respect of the formality of the condition thereof, to wit, doing, that is, the righteousness which we our selves do, Tit. 3.5. And in this respect, to work one day and to work twenty years, or paying of a thousand talents, and one penny, doth not difference the nature of the condition of the Covenant (supposing the condition of both to be expressed in these terms) although the degree thereof be different. 3. Faith is opposed to works as the condition of the Covenant, or of Justification, not as considered in it self, but as with respect to its object Christ; and so we are thus to conceive the opposition, works inherent in us, and performed by us, are called-for in the Covenant of Works, as the righteousness thereof, and as the only ground upon which we can expect to be justified by it: again, by the Covenant of Grace, Christs Righteousness without us, received by Faith, is only admitted as a Righteousness and ground of Justification:
that Faith is so to be understood, in Rom. 10.5.6.and Gal. 3.10, 11, 12, &c. is evident: for, the righteousness spoken of, Rom. 10. vers. 3, 4. (which is the righteousness of Faith, and is opposed to our righteousness) is Christ, the end of the Law for righteousness to all that believe, who was stumbled at by the Jews, &c. So it is also in that other place, Gal. 3. as the scope manifesteth, to wit, Faith as making use of Christ, His becoming the curse for us. And it is observable, that in both these Chapters the difference of the conditions of the Covenant of Works and of Grace, is insisted on, to plead the necessity of a righteousness without us in opposition to our own: and so Faith must be the condition of the Covenant of Grace, as it acteth or resteth on that.
that Faith is so to be understood, in Rom. 10.5.6.and Gal. 3.10, 11, 12, &c. is evident: for, the righteousnesse spoken of, Rom. 10. vers. 3, 4. (which is the righteousnesse of Faith, and is opposed to our righteousnesse) is Christ, the end of the Law for righteousnesse to all that believe, who was stumbled at by the Iews, &c. So it is also in that other place, Gal. 3. as the scope manifesteth, to wit, Faith as making use of Christ, His becoming the curse for us. And it is observable, that in both these Chapters the difference of the conditions of the Covenant of Works and of Grace, is insisted on, to plead the necessity of a righteousnesse without us in opposition to our own: and so Faith must be the condition of the Covenant of Grace, as it acteth or resteth on that.
The second thing that mainly dissuadeth from that opinion, is, that it doth propose something in our selves as the immediate ground of our Justification before God, under that title of being our Evangelic righteousness: for, if works concur in that same causality with Faith, Then our believing properly must be accounted our righteousness, and not Christs by Faith taken hold on: because these two are inconsistent, to wit, Faith and works, in a proper sense, to be our Evangelic-righteousness, and Christ also. For, suppose one to be charged at Gods Barr for sin, the one way Christ is represented, and the other way the mans believing and obedience. If it be said, that when we mention believing or Faith, it cannot but respect Christ. Answ. 1. Then there is no difference; for, we acknowledge Faith correlatively taken to be our righteousness. 2. Then also works cannot concur in that manner; for, they cannot so respect him: which is all that is intended.
The second thing that mainly disswadeth from that opinion, is, that it doth propose something in our selves as the immediate ground of our Justification before God, under that title of being our Evangelick righteousnesse: for, if works concur in that same causality with Faith, Then our believing properly must be accounted our righteousnesse, and not Christs by Faith taken hold on: because these two are inconsistent, to wit, Faith and works, in a proper sense, to be our Evangelick-righteousnesse, and Christ also. For, suppose one to be charged at Gods Barr for sin, the one way Christ is represented, and the other way the mans believing and obedience. If it be faid, that when we mention believing or Faith, it cannot but respect Christ. Answ. 1. Then there is no difference; for, we acknowledge Faith correlatively taken to be our righteousnesse. 2. Then also works cannot concurr in that manner; for, they cannot so respect him: which is all that is intended.
If it be said, that Christ is our legal-righteousness, that is, that by Him we have satisfied the Covenant of Works, He having paid in our name; but Faith and obedience are our Evangelic-righteousness, that is, as He hath procured a new grant of life upon these easy terms in the Covenant of Grace, and so as by performing thereof we may come to have right to what He hath purchased in satisfying the first Covenant.
If it be said, that Christ is our legall-righteousnesse, that is, that by Him we have satisfied the Covenant of Works, He having paid in our name; but Faith and obedience are our Evangelick-righteousnesse, that is, as He hath procured a new grant of life upon these easie terms in the Covenant of Grace, and so as by performing thereof we may come to have right to what He hath purchased in satisfying the first Covenant.
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;
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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;
But beside all that is spoken, these two mainly stand in the way of our accounting works a condition of the Covenant, or of Justification, in the same kind of causality with Faith; Because it obscureth the difference of the two Covenants, to wit, the Covenant of Works, and the Covenant of Grace: for so, works should be still the condition of the Covenant of Grace. Now the Apostle doth directly oppose these, the righteousnesse of the Law saith on this wayes, the man that doth those things, &c. and the righteousnesse of Faith is holden forth as opposit to that, and so cannot be said to consist in doing of works, Rom. 10.5, 6. Gal. 3.12. If it be said, that He excludeth legall works, or Law-righteousnesse, which are not alledged by this opinion; but doth not exclude Evangelick works, which may ⟨p. 244⟩well stand with Grace. Answ. 1. The Apostles opposition is not made to exclude one kind of works, and take in another; but simply to exclude all which may come under the expression, do this. And hence Faith itself, as it is our work, hath ever been excluded in this respect. 2. If we look to works with respect to the Covenant of Works, even so works have no proper merit, nor proportion unto the things promised, of themselves, but as it is determined, and condescended to in the Covenant, and by vertue of Gods promise made thereunto: therefore it is called a Covenant of Works: not because of the merit of the works; but in respect of the formality of the condition thereof, to wit, doing, that is, the righteousnesse which we our selves do, Tit. 3.5. And in this respect, to work one day and to work twenty years, or paying of a thousand talents, and one peny, doth not difference the nature of the condition of the Covenant (supposing the condition of both to be expressed in these terms) although the degree thereof be different. 3. Faith is opposed to works as the condition of the Covenant, or of Justification, not as considered in it self, but as with respect to its object Christ; and so we are thus to conceive the opposition, works inherent in us, and performed by us, are called-for in the Covenant of Works, as the righteousnesse thereof, and as the only ground upon which we can expect to be justified by it: again, by the Covenant of Grace, Christs Righteousnesse without us, received by Faith, is only admitted as a Righteousnesse and ground of Justification:
