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.
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.
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.
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.
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.
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,
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.
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.
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.
If it be yet urged further here, that if Faith properly taken, be the condition of the Covenant of Grace, and hath in that succeeded in the room that Works had in the Covenant of Works, Then Faith must be our Evangelic-righteousness, because Works then were our legal-righteousness, and that upon which our right to life did stand; But the former is truth; He that said, do and live, faith now, believe and be saved, Ergo, &c. Ans. 1. This will say nothing for Faith largely taken, as comprehending Works; but at the most for Faith strictly taken, as contradistinguished from them; and so there will not be that same kind of causality in both, but the contrary. 2. In this condition, Faith is never to be taken, without implying the object Christ; or without respect to its proper aptitude, for receiving of Him, and so believe and thou shalt be saved, implieth still this, receive Christ and rest on His Righteousness, or submit to Christs Righteousness, and accept of Him for that end, that He may be righteousness to thee, and thou shalt be saved: it is impossible to conceive it otherwise, at least rightly. Now, when upon believing, Justification doth follow, and the person is declared just, it cannot be said that the act of believing properly is imputed, and that upon that account he is declared just; it is rather Christs Righteousness believed on, that is imputed to him; and upon that account he is declared just, which is the very terms of the Covenant of Redemption, whereby the sinners sins are imputed to Christ; whereupon He, as Cautioner, is sentenced and made sin, that His Righteousness may be imputed to us, and so we upon that account made righteous, and that in him, and not in our selves, as it is, 2 Cor. 5.21. which implieth, that even our Evangelic-righteousness, whereby we are absolved, is in Him, and not in our selves, as the sin for which He was sentenced, was in us, and not in Him. 3. There is this difference betwixt the two Covenants, as was said, The one is a servile Covenant (to say so) and must have what is engaged to in it, performed, before one have right to what is promised; and so works were in the Covenant of Works, the condition upon which life was to be expected; and without the actual performing of which, there could have been no pleading for it: but this, to wit, the Covenant of Grace, is a conjugal Covenant;
If it be yet urged further here, that if Faith properly taken, be the condition of the Covenant of Grace, and hath in that succeeded in the room that Works had in the Covenant of Works, Then Faith must be our Evangelick-righteousnesse, because Works then were our legal-righteousnesse, and that upon which our right to life did stand; But the former is truth; He that said, do and live, faith now, believe and be saved, Ergo, &c. Ans. 1. This will say nothing for Faith largely taken, as comprehending Works; but at the most for Faith strictly taken, as contradistinguished from them; and so there will not be that same kind of causality in both, but the contrary. 2. In this condition, Faith is never to be taken, without implying the object Christ; or without respect to its proper aptitude, for receiving of Him, and so believe and thou shalt be saved, implyeth still this, receive Christ and rest on His Righteousnesse, or submit to Christs Righteousness, and accept of Him for that end, that He may be righteousnesse to thee, and thou shalt be saved: it is impossible to conceive it otherwise, at least rightly. Now, when upon believing, Justification doth follow, and the person is declared just, it cannot be said that the act of believing properly is imputed, and that upon that account he is declared just; it is rather Christs Righteousnesse believed on, that is imputed to him; and upon that account he is declared just, which is the very terms of the Covenant of Redemption, whereby the sinners sins are imputed to Christ; whereupon He, as Cautioner, is sentenced and made sin, that His Righteousnesse may be imputed to us, and so we upon that account made righteous, and that in him, and not in our selves, as it is,
therefore is not the condition thereof in all things to be squared by that. Beside, works were the very material righteousness upon which Justification was founded in the Covenant of Works; but to say of Faith, as taken in itself and without respect to Christ, that it were so the condition now, would be absurd, Christ being by the whole strain of the Gospel holden forth to be rested on before we can be justified: and yet even this would not confirm any way what is said of the joint concurrence of Grace and works in that same kind of causality with Faith:
therefore is not the condition thereof in all things to be squared by that. Beside, works were the very materiall righteousnesse upon which Justification was founded in the Covenant of Works; but to say of Faith, as taken in itself and without respect to Christ, that it were so the condition now, would be absurd, Christ being by the whole strain of the Gospel holden forth to be rested on before we can be justified: and yet even this would not confirm any way what is said of the joynt concurrance of Grace and works in that same kind of causality with Faith:
If it be further said, may not Faith properly taken be called the condition upon which Christs Righteousness becometh a sinners, and is imputed to him? Answ. 1. This confirmeth what we say: for, if Faith be the condition upon which Christ becometh our Righteousness, Then it is Christ who is our Righteousness, and not Faith strictly and properly taken, much less largely, as comprehending all other Graces: for if it were our righteousness properly, there needed no imputation of Christs after our believing, except it be said (as some Papists say) that it is imputed to make up our defects, and to make our holiness acceptable; and so it were our Faith and Works that should be justified by the imputation of Christs Righteousness, and not our persons: which is contrary to Scripture. 2. This is, upon the matter, the same with what we said, as is hinted: for suppose a debtor to be pursued, he pleadeth absolution, because his Cautioner hath payed, and he produceth the discharge given to him, wherein that is acknowledged; his pleading so and producing ⟨p. 247⟩of that discharge, may be someway called the ground that giveth him right in Law to have that payment of the Cautioners imputed to him, yet his absolution floweth from the complex business, not of his pleading simply, but of the cautioners paying, his pleading of that payment, and the Laws accepting of that defence and imputing of it to him; and so from all these together his absolution floweth: just so it is here, our Justification floweth from Christs satisfaction, being accepted and rested on by us, and imputed to us by God. And therefore, thirdly, though Faith properly be the condition upon which Christs Righteousness is imputed to us (I had rather call it the mean by which it is apprehended) yet it followeth not, that therefore Faith properly taken, is our righteousness, and as such, is imputed to us, and accounted so, seeing still this presupposeth the imputation of Christs Righteousness in order of nature to intervene betwixt our believing and our Justification: and therefore that His Righteousness imputed, must be properly our righteousness, seeing we upon account, and considered as such, (to wit, as having Christs Righteousness imputed to us) are justified; and upon that Righteousness imputed, Justification is immediately grounded.
If it be further said, may not Faith properly taken be called the condition upon which Christs Righteousnesse becometh a sinners, and is imputed to him? Answ. 1. This confirmeth what we say: for, if Faith be the condition upon which Christ becometh our Righteousnesse, Then it is Christ who is our Righteousnesse, and not Faith strictly and properly taken, much lesse largely, as comprehending all other Graces: for if it were our righteousnesse properly, there needed no imputation of Christs after our believing, except it be said (as some Papists say) that it is imputed to make up our defects, and to make our holinesse acceptable; and so it were our Faith and Works that should be justified by the imputation of Christs Righteousnesse, and not our persons: which is contrary to Scripture. 2. This is, upon the mater, the same with what we said, as is hinted: for suppose a debtor to be pursued, he pleadeth absolution, because his Cautioner hath payed, and he produceth the discharge given to him, wherein that is acknowledged; his pleading so and producing
Yet, Fourthly, All this doth say nothing for Faith largely taken, as comprehending all Gospel-duties: for, though Faith strictly taken be necessary for having right to Christs Righteousness, or having it imputed to us; yet are not actual works so, by any means; but through the imputation of Christs Righteousness, we are first accepted, and then bring forth these good works; which showeth that they do not go before that imputation of Christs Righteousness, or our Justification, but that rather they follow thereupon. For, if we cannot do good works, till we be Sanctified, and if none be Sanctified, but such as are Justified, and these two cannot be separated; no not for an instant of time (for it cannot be said that a man is Sanctified, but not yet Justified, aut contra) Then it will follow, that a man is Justified before he hath actual works, (it is of such we debate, and not of habitual seminal holiness) for he may be, and is Sanctified before he can have them, much more ere he persevere in them. And so consequently, actual good works cannot concur to Justification as Faith doth, or be the condition thereof; But the former is true and clear: Therefore so is the latter also: which is the thing that was in Question. Lastly, we say, if Faith properly, and largely taken according to their meaning, (or yet strictly) be imputed to us for Righteousness, Then either Christs Righteousness is not imputed, but our Faith only, or Christs Righteousness and our Faith properly taken also; But neither can be said: not the first, to wit, that the Righteousness of Christ is not imputed to us, but Faith only, That I suppose is not intended: neither can the latter be said, viz. that Faith is imputed to us for Righteousness and Christ also: for then, Christ is either imputed for our total righteousness, and so Faith cometh not in, or, as a partial righteousness, and that is absurd. Again, either His Righteousness is imputed to us before we believe, (and so before our Faith can be imputed) which is false: for, that would make Christs Righteousness to be ours before we were in Covenant internally; Or, it is imputed to us after we believe, and so after our own Faith is imputed to us and accepted for Righteousness; But that cannot be; for then we would be righteous, before the imputation of Christs Righteousness; which is absurd:
Yet, Fourthly, All this doth say nothing for Faith largly taken, as comprehending all Gospel-duties: for, though Faith strictly taken be necessary for having right to Christs Righteousnesse, or having it imputed to us; yet are not actuall works so, by any means; but through the imputation of Christs Righteousnesse, we are first accepted, and then bring forth these good works; which sheweth that they do not go before that imputation of Christs Righteousnesse, or our Justification, but that rather they follow thereupon. For, if we cannot do good works, till we be Sanctified, and if none be Sanctified, but such as are Justified, and these two cannot be separated; no not for an instant of time (for it cannot be said that a man is Sanctified, but not yet Justified, aut contra) Then it will follow, that a man is Justified before he hath actuall works, (it is of such we debate, and not of habituall seminall holinesse) for he may be, and is Sanctified before he can have them, much more ere he persevere in them. And so consequently, actuall good works cannot concur to Justification as Faith doth, or be the condition thereof; But the former is true and clear: Therefore so is the latter also: which is the thing that was in Question. Lastly, we say, if Faith properly, and largely taken according to their meaning, (or yet strictly) be imputed to us for Righteousnesse, Then either Christs Righteousnesse is not imputed, but our Faith only, or Christs Righteousnesse and our Faith properly taken also; But neither can be said: not the first, to wit, that the Righteousness of Christ is not imputed to us, but Faith only, That I suppose is not intended: neither can the latter be said, viz. that Faith is imputed to us for Righteousness and Christ also: for then, Christ is either imputed for our totall righteousness, and so Faith cometh not in, or, as a partiall righteousness, and that is absurd. Again, either His Righteousness is imputed to us before we believe, (and so before our Faith can be imputed) which is false: for, that would make Christs Righteousness to be ours before we were in Covenant internally; Or, it is imputed to us after we believe, and so after our own Faith is imputed to us and accepted for Righteousness; But that cannot be; for then we would be righteous, before the imputation of Christs Righteousness; which is absurd:
or, lastly, both must be imputed together; which also cannot be: for, if both be imputed together properly, Then both in the same sense or kind of causality, or in diverse senses: the first cannot be said; for that would make both meritorious, which is disclaimed: if the last be said, then it must be so as the one is imputed to us for our legal-righteousness, to wit, Christs satisfaction, and the other as our Evangelic, to wit, Faith; But, 1. That is the thing already spoken to, and doth divide Christ and our Gospel-righteousness; Or, 2. It turneth to this, that Christ is the thing that satisfieth Justice, but Faith is the ground or mean by which we come to have title to that satisfaction; which is the thing that is granted, and we suppose is the thing that by some is intended: and is in sum, that, to which others give the name of the instrumental cause. And if so, there needeth not be contending for words: for, both are acknowledged, to wit, that by Christs Righteousness, only as the meritorious cause, we are justified, and that there is no right to plead Justification by that, except by Faith, or upon condition of believing, by which, actual right to Christ, and by Him Justification, is obtained.
or, lastly, both must be imputed together; which also cannot be: for, if both be imputed together properly, Then both in the same sense or kind of causality, or in diverse senses: the first cannot be said; for that would make both meritorious, which is disclaimed: if the last be said, then it must be so as the one is imputed to us for our legall-righteousness, to wit, Christs satisfaction, and the other as our Evangelick, to wit, Faith; But, 1. That is the thing already spoken to, and doth divide Christ and our Gospel-righteousness; Or, 2. It turneth to this, that Christ is the thing that satisfieth Justice, but Faith is the ground or mean by which we come to have title to that satisfaction; which is the thing that is granted, and we suppose is the thing that by some is intended: and is in sum, that, to which others give the name of the instrumentall cause. And if so, there needeth not be contending for words: for, both are acknowledged, to wit, that by Christs Righteousnesse, only as the meritorious cause, we are justified, and that there is no right to plead Justification by that, except by Faith, or upon condition of believing, by which, actuall right to Christ, and by Him Justification, is obtained.
Further, it cannot be said, that they are imputed jointly: for then, 1. Either that imputation must be an instantaneous act, at the first believing, or exercise of Faith; and so Justification must be an instantaneous act also; which they will not grant: because the Faith ⟨p. 248⟩that is imputed (according to them) is Faith and the exercise of holiness persevered in; for which cause, Justification to them is a continued act. 2. It must be instantaneous, but not imputed, till Faith and Holiness be persevered into; and by this, neither Christs Righteousness, nor Faith is imputed to the person, not can he be accounted in friendship with God, or to be in Christ, or righteous, till his life be closed: for, he cannot be accounted so, till he be justified; and he is not justified, till these be imputed to him for Righteousness: Or, 3. that imputation must be a continued act, from the first closing with Christ till the end. But how can that be? For, 1. It is hard to conceive the act of the imputation of our faith to be continued, but more hard to conceive the imputation of Christs Righteousness to be a continuing act: for, Christs Righteousness, at the first, is perfect, and it is to be imputed to the Believer; if therefore one may be called a Believer, it is to be imputed to him instantly. 2. Imputation being a judicial word and act, it supposeth an instant sentencing of such a righteousness to belong to such a person, as it were, and to be accepted for him: for, if he hath not perfect right, there is no legal imputation, (to say so;) but if it be perfect, then it is an instantaneous act. 3. If it be continued, then it is continued as if at first it were not a perfect imputation or perfectly imputed; But that were to say that it is not imputation: if it be continued as perfect, then it is supponed to be instantaneous, and past; and what was said for Justification, doth hold here. Indeed if the meaning be that the Gospel doth continue to impute Righteousness, even after Faith, till the Believer be in Heaven, and to account such a sinner just by virtue thereof, That is truth; But that speaketh the changed state of a sinner, upon the account of an imputation and justification already: so indeed, the word of the Gospel continueth still to pronounce Believers justified upon that account, and that imputation in its virtue never ceaseth;
Further, it cannot be said, that they are imputed joyntly: for then, 1. Either that imputation must be an instantaneous act, at the first believing, or exercise of Faith; and so Justification must be an instantaneous act also; which they will not grant: because the Faith
. And if Christ be not this Gospel-righteousnesse, 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-righteousnesse is preached. And it is by putting on Him that even the Gospel holdeth forth Justification. But, if we consider the Law-righteousnesse strictly, as it requireth personall holinesse, or satisfaction from the very party; so Christ is not our legall-righteousnesse; and in that sense it cannot be pleaded for: it must therefore follow, that He is our Gospel-righteousnesse, seing no other way but by the Gospel we have accesse to Him. And therefore that distinction will not hold here: for, Christ is either our legall-righteousnesse, that is, the righteousness which the Law holdeth forth, and accepteth of it self, or our Evangelick-righteousnesse, that is, the righteousnesse 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 Evangelick-righteousnesse, seing Christ, and Faith properly taken, without relation to Him, cannot both be so accounted.
. which implieth, that even our Evangelick-righteousnesse, whereby we are absolved, is in Him, and not in our selves, as the sin for which He was sentenced, was in us, and not in Him. 3. There is this difference betwixt the two Covenants, as was said, The one is a servile Covenant (to say so) and must have what is engaged to in it, performed, before one have right to what is promised; and so works were in the Covenant of Works, the condition upon which life was to be expected; and without the actuall performing of which, there could have been no pleading for it: but this, to wit, the Covenant of Grace, is a conjugall Covenant;
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of that discharge, may be someway called the ground that giveth him right in Law to have that payment of the Cautioners imputed to him, yet his absolution floweth from the complex businesse, not of his pleading simply, but of the cautioners paying, his pleading of that payment, and the Laws accepting of that defence and imputing of it to him; and so from all these together his absolution floweth: just so it is here, our Justification floweth from Christs satisfaction, being accepted and rested on by us, and imputed to us by God. And therefore, thirdly, though Faith properly be the condition upon which Christs Righteousnesse is imputed to us (I had rather call it the mean by which it is apprehended) yet it followeth not, that therefore Faith properly taken, is our righteousnesse, and as such, is imputed to us, and accounted so, seing still this presupposeth the imputation of Christs Righteousnesse in order of nature to interveen betwixt our believing and our Justification: and therefore that His Righteousnesse imputed, must be properly our righteousnesse, seing we upon account, and considered as such, (to wit, as having Christs Righteousnesse imputed to us) are justified; and upon that Righteousnesse imputed, Justification is immediatly grounded.
⟨p. 248⟩
that is imputed (according to them) is Faith and the exercise of holinesse persevered in; for which cause, Justification to them is a continued act. 2. It must be instantaneous, but not imputed, till Faith and Holinesse be persevered into; and by this, neither Christs Righteousnesse, nor Faith is imputed to the person, not can he be accounted in friendship with God, or to be in Christ, or righteous, till his life be closed: for, he cannot be accounted so, till he be justified; and he is not justified, till these be imputed to him for Righteousnesse: Or, 3. that imputation must be a continued act, from the first closing with Christ till the end. But how can that be? For, 1. It is hard to conceive the act of the imputation of our faith to be continued, but more hard to conceive the imputation of Christs Righteousnesse to be a continuing act: for, Christs Righteousnesse, at the first, is perfect, and it is to be imputed to the Believer; if therefore one may be called a Believer, it is to be imputed to him instantly. 2. Imputation being a judiciall word and act, it supponeth an instant sentencing of such a righteousnesse to belong to such a person, as it were, and to be accepted for him: for, if he hath not perfect right, there is no legall imputation, (to say so;) but if it be perfect, then it is an instantaneous act. 3. If it be continued, then it is continued as if at first it were not a perfect imputation or perfectly imputed; But that were to say that it is not imputation: if it be continued as perfect, then it is supponed to be instantaneous, and past; and what was said for Justification, doth hold here. Indeed if the meaning be that the Gospel doth continue to impute Righteousnesse, even after Faith, till the Believer be in Heaven, and to account such a sinner just by vertue thereof, That is truth; But that speaketh the changed state of a sinner, upon the account of an imputation and justification already: so indeed, the word of the Gospel continueth still to pronounce Believers justified upon that account, and that imputation in its vertue never ceaseth;
