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A commentary upon the book of the Revelation Wherein the text is explained, the…A commentarie upon the book of the Revelation Wherein the text is explained, the…

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

A commentary upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependence on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithful servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principal purposes and words contained in this treatise.

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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, Ioh. 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 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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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.

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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;

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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.

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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.

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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:

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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.

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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.

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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.

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Answ. 1. This mis-representeth Gods way of Covenanting, who hath not appointed our paying of a small rent (as it were a penny) to be the ground of our right unto Christs purchase; but seeing Christ became Cautioner in our name, to pay the debt, He hath appointed the debtors claiming of, and submitting unto his payment, to be the terms upon which he shall be absolved, as was at the entry to this discourse observed, and is clear from Philip. 3.9. where the righteousness of Faith (which is our Evangelic-righteousness, and opposed to works) and to be found in Christ, are one; and the one is explained by the other.

Answ. 1. This mis-representeth Gods way of Covenanting, who hath not appointed our paying of a small rent (as it were a peny) to be the ground of our right unto Christs purchase; but seing Christ became Cautioner in our name, to pay the debt, He hath appointed the debtors claiming of, and submitting unto his payment, to be the terms upon which he shall be absolved, as was at the entry to this discourse observed, and is clear from Philip. 3.9. where the righteousnesse of Faith (which is our Evangelick-righteousnesse, and opposed to works) and to be found in Christ, are one; and the one is explained by the other.

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2. This way doth make a Covenant to be a mids or way for attaining of another righteousness for Justification beside Christs; and so doth make two righteousnesses in Justification, and one of them to be the mids for attaining the other, whereas the Gospel righteousness is but one in it self, by Faith apprehended and made ours.

2. This way doth make a Covenant to be a mids or way for attaining of another righteousnesse for Justification beside Christs; and so doth make two righteousnesses in Justification, and one of them to be the mids for attaining the other, whereas the Gospel righteousnesse is but one in it self, by Faith apprehended and made ours.

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3. Although this may seem not to exalt works by giving them any merit; yet it is impossible to account them even to be our Evangelic-righteousness, or a condition of the Covenant ⟨p. 245⟩of Grace, but there will still be a readiness to heighten them above their own place, which derogateth to the way of Grace that is laid down by Faith in Christ: for, it is easy to exceed in reference to any thing in our selves, considered in it self; whereas when Faith is only respected, as it apprehendeth Christ, it cannot be so considered; for, it not only merits nothing, but it excludeth merit and all boasting: and therefore the Lord hath thus wisely ordered that all may be kept from boasting, even of Faith.

3. Although this may seem not to exalt works by giving them any merit; yet it is impossible to account them even to be our Evangelick-righteousnesse, or a condition of the Covenant ⟨p. 245⟩of Grace, but there will still be a readinesse to heighten them above their own place, which derogateth to the way of Grace that is laid down by Faith in Christ: for, it is easie to exceed in reference to any thing in our selves, considered in it self; whereas when Faith is only respected, as it apprehendeth Christ, it cannot be so considered; for, it not only merits nothing, but it excludeth merit and all boasting: and therefore the Lord hath thus wisely ordered that all may be keeped from boasting, even of Faith.

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4. We may answer, if by legal-righteousness be understood that which may be satisfying to the Law, so Christ indeed is our legal-righteousness; yet so as by the Gospel only we have access to Him, and have a promise of being accepted through Him, without the receiving of which by Faith, He is not a legal-righteousness to any: and so He is our only Evangelic-righteousness also: and thus our legal-righteousness and Evangelic, are the same; for there is but one charge to a sinner, which only can be answered by fleeing to Christ: and so, He is our legal-righteousness, as the Laws charge is satisfied by Him; and He is our Evangelic-righteousness, as that mean of answering the Law, is to us proposed in the Gospel and for us (upon the condition foresaid) accepted by the same, without which Christ had never been our legal-righteousness: and the dividing of these two righteousnesses, doth suppose, that there may be a legal-righteousness in Christ, to such as may actually never partake thereof, (and we are afraid that some such thing may occasion this distinction) whereas Gods way in the Gospel is to provide a righteousness for such as were given to Christ, by which they may be actually justified, Isa. 53.11. And if Christ be not this Gospel-righteousness, what can be it? For it is by Him we are freed from the curse of the Law, which is the end wherefore this Gospel-righteousness is preached. And it is by putting on Him that even the Gospel holdeth forth Justification. But, if we consider the Law-righteousness strictly, as it requireth personal holiness, or satisfaction from the very party; so Christ is not our legal-righteousness; and in that sense it cannot be pleaded for: it must therefore follow, that He is our Gospel-righteousness, seeing no other way but by the Gospel we have access to Him. And therefore that distinction will not hold here: for, Christ is either our legal-righteousness, that is, the righteousness which the Law holdeth forth, and accepteth of it self, or our Evangelic-righteousness, that is, the righteousness which the Gospel holdeth forth, and which by it is accepted; But he is not the first: Ergo, he must be the second. And so Faith, properly taken, cannot be our Evangelic-righteousness, seeing Christ, and Faith properly taken, without relation to Him, cannot both be so accounted.

4. We may answer, if by legall-righteousnesse be understood that which may be satisfying to the Law, so Christ indeed is our legall-righteousnesse; yet so as by the Gospel only we have accesse to Him, and have a promise of being accepted through Him, without the receiving of which by Faith, He is not a legall-righteousnesse to any: and so He is our only Evangelick-righteousnesse also: and thus our legall-righteousnesse and Evangelick, are the same; for there is but one charge to a sinner, which only can be answered by fleeing to Christ: and so, He is our legall-righteousnesse, as the Laws charge is satisfied by Him; and He is our Evangelick-righteousnesse, as that mean of answering the Law, is to us proposed in the Gospel and for us (upon the condition foresaid) accepted by the same, without which Christ had never been our legall-righteousnesse: and the dividing of these two righteousnesses, doth suppone, that there may be a legall-righteousnesse in Christ, to such as may actually never partake thereof, (and we are afraid that some such thing may occasion this distinction) whereas Gods way in the Gospel is to provide a righteousnesse for such as were given to Christ, by which they may be actually justified,

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Again, if Faith properly taken, and that largely, be our Gospel-righteousness, upon which we are justified, Then it is either Faith, including that respect to Christ, or not; But neither of these can be: for, if it respect and include Christ, then it is what we say, Faith with its object, and not Faith properly; and so not Faith in that same causality with works, which is asserted: if it respect not, nor include Christ, Then is there a righteousness and ground of Justification, wherein Christ is not comprehended, which will-sound no way like a Gospel-righteousness.

Again, if Faith properly taken, and that largely, be our Gospel-righteousnesse, upon which we are justified, Then it is either Faith, including that respect to Christ, or not; But neither of these can be: for, if it respect and include Christ, then it is what we say, Faith with its object, and not Faith properly; and so not Faith in that same causality with works, which is asserted: if it respect not, nor include Christ, Then is there a righteousnesse and ground of Justification, wherein Christ is not comprehended, which will-sound no way like a Gospel-righteousnesse.

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If it be said, that he hath procured Faith in that large sense to be accepted. Ans. 1. That maketh a new Covenant of Works, as is said, 2. That is not to make Christ to be our immediate righteousness; but only to have procured that such works should be accepted, and the former Covenant mitigated, but not in its nature changed. And so, 3. It homologateth Popish Doctrine, which we hope is far from being intended by the maintainers of this opinion. 4. That overturneth the imputation of Christs Righteousness •s our immediate righteousness, which is enough to make it to be shunned: for, if we lippen to such graces and duties as abstracted from Christ and without resting on Him, that is not to be found in him, but in them (for these two are opposed, Philip. 3.9.) and so they are a righteousness that will never quiet the conscience, and which the Gospel will never own as an Evangelic-righteousness, rest on it who will.

If it be said, that he hath procured Faith in that large sense to be accepted. Ans. 1. That maketh a new Covenant of Works, as is said, 2. That is not to make Christ to be our immediate righteousnesse; but only to have procured that such works should be accepted, and the former Covenant mitigated, but not in its nature changed. And so, 3. It homologateth Popish Doctrine, which we hope is far from being intended by the maintainers of this opinion. 4. That overturneth the imputation of Christs Righteousnesse •s our immediate righteousnesse, which is enough to make it to be shuned: for, if we lippen to such graces and duties as abstracted from Christ and without resting on Him, that is not to be found in him, but in them (for these two are opposed, Philip. 3.9.) and so they are a righteousnesse that will never quiet the conscience, and which the Gospel will never own as an Evangelick-righteousnesse, rest on it who will.

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If it be said, Cannot Faith then, properly taken, be in any respect counted a condition, or ground of right? For Answ. In sum we say, 1. That Faith at most is but the condition on which Christ becometh our Righteousness, or is imputed to us for our Justification; and so Faith it self properly cannot be our righteousness. 2. We say, that when Faith is called the condition of the Covenant, or our righteousness, it doth not imply that it is properly imputed; but it showeth to whom and upon what terms Christs Righteousness is imputed, or, how a sinner may have access to be justified by it 3. We say, that Faith ⟨p. 246⟩when it is called the condition, is ever to be taken strictly, that is, as it receiveth Christ; and by that manner of acting, is differenced from all other graces and works. And so, 4. We say, that it cannot be conceived under this consideration, but as looking to Christs Righteousness, as the object thereof; even as we cannot conceive a consent, which constituteth a Marriage, without respect unto the party consented unto, and his offer, or declaration of his will preceding, without which no consent could be constitutive of Marriage, or be a ground of claim to any of the goods or privileges of such a person; or, as we cannot conceive looking to the brazen Serpent, as the condition upon, or mean by which health was gotten, but with respect to the object thereof, to wit, the Serpent; and the ground and warrant preceding, to wit, Gods appointment; without which, a look, considered simply in it self, is not so to be esteemed.

If it be said, Cannot Faith then, properly taken, be in any respect counted a condition, or ground of right? For Answ. In sum we say, 1. That Faith at most is but the condition on which Christ becometh our Righteousnesse, or is impured to us for our Justification; and so Faith it self properly cannot be our righteousnesse. 2. We say, that when Faith is called the condition of the Covenant, or our righteousnesse, it doth not imply that it is properly imputed; but it sheweth to whom and upon what terms Christs Righteousnesse is imputed, or, how a sinner may have accesse to be justified by it 3. We say, that Faith ⟨p. 246⟩when it is called the condition, is ever to be taken strictly, that is, as it receiveth Christ; and by that manner of acting, is differenced from all other graces and works. And so, 4. We say, that it cannot be conceived under this consideration, but as looking to Christs Righteousnesse, as the object thereof; even as we cannot conceive a consent, which constituteth a Marriage, without respect unto the party consented unto, and his offer, or declaration of his will preceding, without which no consent could be constitutive of Marriage, or be a ground of claim to any of the goods or priviledges of such a person; or, as we cannot conceive looking to the brazen Serpent, as the condition upon, or mean by which health was gotten, but with respect to the object thereof, to wit, the Serpent; and the ground and warrand preceding, to wit, Gods appointment; without which, a look, considered simply in it self, is not so to be esteemed.

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Section: :1004–1058
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James Durham, A commentarie upon the book of the Revelation Wherein the text is explained, the… (Edinburgh, 1658), lect. 3, p. 243. EEBO-TCP A37035.

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Title as printed: A commentary upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependence on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithful servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principal purposes and words contained in this treatise.A commentarie upon the book of the Revelation Wherein the text is explained, the series of the several prophecies contained in that book, deduced according to their order and dependance on each other; the periods and succession of times, at, or about which, these prophecies, that are already fulfilled, began to be, and were more fully accomplished, fixed and applied according to history; and those that are yet to be fulfilled, modestly, and so far as is warrantable, enquired into. Together with some practical observations, and several digressions, necessary for vindicating, clearing, and confirming many weighty and important truths. Delivered in several lectures, by that learned, laborious, and faithfull servant of Jesus Christ, James Durham, late Minister of the Gospel in Glasgow. To which is affixed a brief summary of the whole book, with a twofold index, one of the several digressions, another of the chief and principall purposes and words contained in this treatise.
Author: James Durham 1622–1658
Place: Edinburgh
Printer: Christopher Higgins
Year: 1658
Size: [8], 787, [17] p.
Words: 683,470
Catalogue: Wing D2805 · ESTC R216058
Text: EEBO-TCP A37035

Passages: 3,503
Sections: 149

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James Durham 1622–1658

PuritansScotland

Minister in Glasgow.

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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:

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36