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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	grace_n	instrumental_a	1,802	5	11.6254	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37035	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.	Durham, James, 1622-1658.	1658 (1658)	Wing D2805; ESTC R216058	1,353,392	814

industrie he had procured something to pay for himself although the stock had been freely bestowed on him by the cautioner 2. It serveth to commend Christ and to bound all boasting and glorying in Him who is our Wisdom Righteousnesse Sanctification Redemption 1 Cor. 1.30 for this very end That ●e who glorieth might glory in the Lord. 3. This riddeth marches between the righteousnesse of the two Covenants that the one is inherent and consisteth in Works that is as the Apostle speaketh Tit. 3.5 the righteousnesse or somewhat which we our selves have done the other is without us and cometh by imputation and so is not only distinguished from our own righteousnesse but opposed to it Philip. 3.9 And although this truth be misrepresented by many yet we judge it to be impregnable and that in the great Day the decision will be found favorable thereto when only happy shall they be that shall be thus found in Christ. Thus therefore we are to conceive the terms of the Gospel as if a debaushed dyvour were ready to be apprehended having nothing to pay suppose one should offer to undertake for him and pay the debt so as he might be liberated upon condition that he should acknowledge his benefactor and plead ever his defence against the pursuit upon the cautioners payment and the discharge procured by Him in this respect the cautioners payment is the meritorious cause whereby such a man is absolved to wit because that payment is reckoned for him or imputed to him yet his pleading that defence or producing of that discharge immediatly may be said instrumentally to procure it because it is not the cautioners payment simplie that is sustained as a relevant defence in judgment till that be instructed and except the defence be founded thereon for so the Law provideth so it is not Christs satisfying simplie but His satisfaction pleaded by Faith and ●●ed unto that justifieth for so the Law of Faith hath enacted yet the producing of such a discharge meriteth nothing but giveth a legall ground of right to the cause that doth merit and so to what is merited And the Lord hath appointed this to be the condition of Justification to wit the pleading of Christs satisfaction before the barr immediatly for 1. that stoppeth all mouths and none can produce that satisfaction but they must necessarily acknowledge emptinesse in themselves Justice and Grace in God and love and fulnesse in the Mediator 2. The pleading of this sheweth a compleat perfect equal evangelick righteousnesse in all whereas if it were any thing in us that were accounted so then it would not be equal if perfect which cannot be said of that which is our righteousnesse or that one man hath better ground to be justified upon and a better righteousnesse than another 3. That Faith is necessary for Justification so that none can expect to be justified but Believers hath been also hitherto almost amongst all uncontroverted till that of late Antinomians have opposed it But the Scripture is very expresse 1. in limiting all the promises of pardon to a Believer 2. in cursing all that believe not and declaring them to be under the curse 3. in placing Faith correlatively taken in the room that Works had in the first Covenant which must be in reference to Justification it self and not the sense thereof only 4. in asserting that we believe that we may be justified Gal. 2.16 c. So that there needeth not much speaking to this beside that many things spoken of Repentance may be applied here And if it be found that Faith is either the condition of the Covenant of Grace or the instrumental cause of Justification This will necessarily follow that there is no Justification without it I know there are some Divines that use different expressions here yet seing they also oppose Antinomians we will not now stick on that There is more difficulty in conceiving of the manner how faith concurreth that there is some eminency in it is acknowledged both by Papists who account it a radicall grace having influence on all other graces and so having special influence on that which they call Justification and also by some others who making works with it to be conditions of the new Covenant do yet acknowledge a special aptitude in it for applying of Christs righteousnesse and that therefore it is the principal condition and other things lesse principal In this ●ndeed these of the last opinion seem to differ from us 1. That they place Faith Repentance and Works in one and the same kind of causality in reference to Justification 2. That this causality is but to account them all causes sine quibus non 3. That all instrumentality is denied to Faith 4. That Faith is not alone the condition from any respect to its immediate acting on its object Christ but as other graces are 5. That Christ is not our immediate Evangelick righteousnesse but Faith properly taken and that as comprehending all other duties and graces under it and so it is both properly taken and improperly 6. That therefore we may be said to be justified by works as by Faith Faith being taken largely for all Although where the thing is clear and Christ is rested on in Justification and His satisfaction acknowledged as is in this case there needeth be no great debate for words and terms of condition imputation instrument c. yet these being still used among Divines we conceive there is no just reason to cast them the use of them having now of a long time made them to passe in this matter without mistake or strict binding of them to the acceptions wherein they are ●sed in other matters much lesse is there reason to cry down the matter expressed by them And it cannot but be sad that such new controversies should be moved We are perswa●ed that the reflecting on many worthy men the obscuring of the troden path by new Questions and Objections the confounding of Readers by proposing as it were of a different strain of the Covenant from what formerly hath been preached the giving of an open door to men to propose new draughts in all things and that not in expressions only but also as is alleaged in fundamentall materiall things c. shall be more prejudiciall to edification nor the bringing forth of this shall be usefull for if by this all the former Doctrine of Justification be enervated where are we till now if it stand so as the followers thereof may attain Heaven what is the use of this so full a new mould with so much professed danger in and dissatisfaction with the former will it not be welcome to Papists to have Protestants speaking in their terms and homologating them in condemning the former language of the most eminent Reformers and though unlearned or unread Divines be the Epithers of the opposers of this Doctrine yet possibly experience may shew that such may most readily be the embracers of it I say again when the Church

the first may be removed by Justification when the other to wit the punishment is to be satisfied for at least in part by satisfaction to Justice where the sins have been committed by the free-will of the person to wit if he were adult or at age for they acknowledge this not to be necessary for infants and originall sin See Suarez lib. 7. pag. 128. Et p●ena aliqua as he saith non remittitur gratis sed per condignam satisfactionem And therefore gratis remittitur culpa licet postea sit de justitiâ satisfaciendum pro poenâ To lay down then their way these things are supposed without controversie 1. That man naturally is obnoxious to Gods curse and cannot save himself from it 2. That before he can be admitted to happinesse he must be justified 3. That God is the efficient cause of this and the principall worker is also without controversie 4. That both infusion of Grace and remission of sin do accompany Justification is denied by none 5. That the ultimate or finall end is the glory of God and the salvation of the person justified is the subordinate is agreed unto by all 6. That Christs righteousnesse is the only meritorious cause is in word professed 7. They acknowledge the necessity of Faith to concur in it as we do of good Works to follow after hitherto there seemeth to be no great absurdity we had need therefore to consider it the more narrowly in respect of three other causes added by them to wit the formall materiall and instrumentall causes with the effects and consequents following thereon And we put the question thus Wherewith may a sinner hazard to appear before Gods justice so as to expect Gods acceptation of him This will draw the question nearer when a sinner is to choose what defence to take him to or whereupon to ground his plea before the Throne of God 1. They answer roundly that man is justified per solam gratiam inhaerentem tanquam per forman integram sine imputatione externae justitiae Christi that is by inherent Grace alone as the intire form of righteousnesse without any imputation of Christs Righteousnesse and that this inherent righteousnesse doth confer this of it self as Suarez layeth it down lib. 7. cap. 7. pag. 83. in two corollaries expresly although they differ amongst themselves Some making it habituall Grace only as Bellarmin some both habituall and actuall as Suarez yet all agree that it is inherent Grace which constituteth us just before Gods Throne therefore do they call it gratia gratum faciens 2. This inherent Grace they acknowledge to be infused by God without any condign merit and to imply these two 1. Some-what positive to wit the bringing-in a new quality or Grace in the soul which is as it were a new form to it 2. Some-what privative that is a purging or cleansing of the soul from the blot of sin which necessarily followeth upon the former as two contrary forms are inconsistent together Thus they say this Grace expelleth or excludeth sin from the soul as light doth darknesse or heat coldnesse in water when it is cal●fied This to them in effect is the remission of the fault which they account necessary to Justification and so Gods justifying of a sinner is His infusing that first Grace into the soul whereby necessarily sin is really and actually removed and not in opinion only as they object to our not imputing thereof Aquin. 1.2 quaest 113. doth include four things in Justification to wit an act of free-will tending to God and another in reference to sin beside the former two 3. They acknowledge Christs Righteousnesse to be the only meritorious cause of this first justification because that cannot be merited either by Faith Works or any thing that preceedeth pag. 127. that is He procured the infusion of this Grace 4. The materiall cause of this Righteousnesse or Justification they hold to be the soul of man which by the acts of its free-will in Faith Fear Contrition Love Prayer and other dispositions must necessarily concur for disposing to the receiving of this Grace and that as a cause without which it is not attained for faith the forecited Author lib. 12. pag. 504. cap. 24. Faith Contrition and such dispositions are laid down in Gods appointment to be the condition of His infusing this Grace and so man obtaineth this Justification when of his free-will and otherwayes he is congruously disposed to receive the same and saith he pag. 524. God infuseth Grace with respect to mans contrition idea infundit quia contritus other wayes not Although these dispositions be not de condigno meritorious of it yet they are matter whereby or out of which it is brought forth as a pre-existing materiall cause and in this mans soul is not the subject capable only which we say but the materiall cause 5. For the way how or instrumentall cause by which this is applied because this is so lesse necessary than other causes for it cannot profit if it be not applied they maintain that to be done by the Sacraments of the Church although some name the Word and Ministers also these according to their grounds confer this Grace ex ●pare operato● or by the applying of them to persons so disposed especially Baptism and Pennance that is the Priests absolution after confession which to them is a sacrament this they say ex Dei ordinatione attrito confert gratiam pag. 68 and if there be no● occasion of the Sacrament they may have it in their vow and for be accepted without it pag. 225. Baptism they say conferreth it injusto poenitentia contrito 〈◊〉 just●● Therefore are these two Sacraments simply necessary to them the first for originall sin the second for actuall 6. When one is thus justified by this first Justification although the blot of sin be removed and the person be just and holy there remaineth yet satisfaction to be made for the removing of the punishment at least in part and that as some affirm satisfaction condign as Vasquez 3. part disp 1. cap. 11. for which end they prescribe their Pilgrimages Pennances Fastings Vowes Almes Dotations and even Purgatory it self and Soul masses come in here for removing of the punishment and making the satisfaction to God for their guilt And because where there are many sins it will draw to thousands of years in Purgatory for they prescribe sometimes 5.7.10 or 20. years for one sin and they may be multiplied in one day and so draw to a great length therefore it is to them as Bellarmin calleth it a great difficulty what cometh of such whose satisfaction is not compleat as at the day of Judgement seing it may draw 20000. years He answereth it either by the Popes indulging of it or by the greater intensnesse of suffering whereby to 300. or 400. years that may be contracted De indulg lib. 1. cap. 9. col 1174. 7. Because heaven cannot be obtained according to their principles

with the woman her self 537 538 E WHat is meant by the Saints reigning upon earth 292 By Earth is understood the visible militant Church and not alwayes the unconverted world 345 346 Who are to be understood by the Earth and them that dwell therein 558 What is the proper and immediate effect of Christs purchase to the Redeemed 307 What we are to understand by the twenty four Elders spoken of Chap. 4. 273 What the Elders question and Iohn's reply and the Elders answer do import Chap. 7.13 14. where that innumerable multitude are described 398 399 Civil and morall men may be great enemies to the Church and Religion 354 Why these Epistles are directed to the Church-guides or Angels see Angel Wherein all the Epistles agree and direction how to make use of them 66 67 If any truely Godly may be led away into Errour 166 That Satan aimeth mainly to seduce Christs servants unto Errour and why 167 That it is a great aggravation of Errour when Christs servants are seduced thereby and why ibid. 168 That repentance for Errour is very rare and why ibid. Some Errours inconsistent together and opposit one to another wherewith the Church may be at once assaulted 383 384 F FAith necessary to Justification vid. Justification Different opinions about the way of Faiths concurring thereto 236 Some considerations and distinctions laid down for clearing the way how Faith concurreth 237 Faith only the condition of Justification 238 A double peculiarity of Faith beyond any other grace in the point of Justification one of being the condition of the Covenant which floweth from the Lords extrinsick appointment another of being an instrumental cause which floweth from its intrinsick aptitude 240 That Faith doth peculiarly concur in the point of Justification and that Works do not concur therewith cleared and proven 240 241 The main act of saving Faith 306 Whether Faith and other saving graces be the fruit of Christs purchase 308 They who are sound in the Faith will be exceeding tenacious of their testimony 363 Marks of that fear which we should shun 45 How Christ's feet are like unto fine brasse vide Brasse How Christ's eyes are said to be as a flame of fire 38 There is a fire coming from the Altar which hath terrible effects 416 Of the change made by fire at the great day 756 What we are to understand by those fountains and rivers mentioned chap. 8. ver 10. 427 428 The fountain of life what 762 G A Gift for the Ministery what it is and what it includeth 199 200 What we are to understand by the sea of glasse and what by standing thereupon 274 275 602 603 Glory is the compleat outgate of Believers trials 393 That there is but one God and three distinct persons in the Godhead where of the expressions used in this mysterie 5 6 7 8 Whether God intended the salvation of all men conditionally in giving Christ to die 300 How can the glorified behold God since He is invisible and whether they all alike enjoy Him 773 774 How great a God He is whom we worship 397 There is nothing which can be a ground of praise but it is in God ibid. Gods people in their difficulties would strengthen themselves in the faith of future glory 400 What enemies we are to understand by Gog and Magog 737 Why is the Church compared to Gold since there is so much corruption in it 51 52 The Gospel at its first coming amongst a people ordinarily prevaileth most and why 342 343 A flourishing state of the Gospel is not long free of errors and offences following it 354 355 Church government opposed by Satan and the reason thereof 82 83 84 That there is a Government in the Church distinct and independent from Civil-government proven and objections answered 85 to 89 That it is not arbitrary for the Church to confederate for governing the Church but that which de jure ought to be done 90 Absurdities wherewith a Church government distinct from the Civil is loaded answered 93 94 Wherein the power of this government consisteth and who is the proper subject thereof handled both negatively and positively 97 98 99 How little reason men have to be jealous of this government 100 101 102 103 Concerning the nature and difference of common and saving grace 120 How a man should try the sincerity of his grace 123 Baxter's opinion about the difference betwixt common and saving grace related which doth not really differ so far from the common opinion as at first it would seem to do 125 126 Two distinctions laid down to clear the difference between common and saving grace and wherein the difference lyeth 127 That the habit of saving grace in the renewed doth d●ffer from any thing which can be in the unrenewed 129 130 That there is a difference also between the acts of a gracious man and acts of any other proven by instances and arguments 131 to 139 The trial of grace by its kind is safest and that which discovereth hypocrisie best this is Christs way the contrary is attended with inconveniences 133 134 Grace is a necessary qualification for a Minister and in what respects which is much to be regarded both in peoples calling him and in Presbyteries admitting him neither is it impossible to take trial herein and what length may be attained and aimed at in this trial which doth not infer but overturn the rigid way of trying Church-members 202 to 209 The grace of our Lord Jesus is that which a gracious man wisheth to himself and others as that which is comprehensive of all happinesse 781 782 H IT is not indifferent for persons to hear whom they will and the evils that attend it 64 When new errors may be esteemed old heresie 155 Heresie and error wait ordinarily upon the Churches outwardly prosperous condition 383 Heresie and error one of the greatest plagues whereby God in His holy justice punisheth those who receive not the truth in love ibid. Heresie and error a terrible judgement and what the nature of it is 422 The heresies of the Arians Macedonians Nestorians c. when and how suppressed 536 537 Who they are whom Hereticks seek mainly to seduce 166 What an excellent condition it is to be in Heaven 394 Some beginning of Heaven here and wherein it consisteth 402 How we are to understand the passing away of the Heaven and the Earth and what this new Heaven is 753 754 Whether the Heavens and Earth which now are be substantially changed ibid. Some things premitted to the glorious description of Heaven 757 Heavens happinesse set forth and described 759 760 A more particular amplification of Heavens happinesse 761 to 772 Where Hell is and whether any materiall fire be there 739 No coming to Heaven without holinesse 763 764 How we are to understand the number of ten horns 648 The type of the white horse explained 340 341 The type of the red horse 344 345 To what time these persecutions relate

possible upon mans side as a satisfaction to that Justice there is an external righteousnesse provided to wit the satisfaction of the Mediator which being imputed to the sinner is in law to be accepted as satisfactory for him by vertue of the Covenant of Grace and by vertue thereof he is to be absolved and discharged as if he himself had satisfied this is the meritorious cause of our Justification 3. This satisfaction of the Mediator is not imputed to all nor to any but upon the terms agreed upon to wit that it be received and rested upon Therefore the Gospel is Preached and this righteousnesse is not only revealed therein but offered thereby to all who shall by Faith receive the same in which respect the Gospel ●s it is contained in the Word and the Preaching thereof is ●o●● only called the external instrumental cause of our Justification 4. When by the Power of Gods Spirit the sinner is brought to receive this offer and to rest upon this righteousnesse as the only ground of his peace and his whole defence against the Law before the Justice of God then according to the offer he becometh interested in this righteousnesse and Christ becometh his righteousnesse who is by this receiving of Him put on by the Believer and by this he may plead absolution from the challenges of the Law before Gods Justice as a debtor may plead absolution from his debt upon his instructing the Cautioner to have payed it And in this respect Faith is called the condition of the Covenant because it is upon this condition that Justification is offered to us therein and upon this condition God becometh our God and Christ our Righteousnesse and it is also called the instrumental cause of our Justification because it acteth by receiving Christ as He is ●olden forth in the Word and if that be justly called the external instrumental cause which doth offer him for our righteousnesse Then may Faith well be called the internal instrumental cause because it doth receive Him for that same end and because by this receiving He becometh our righteousnesse upon which our Justification is grounded Hence 5. upon this receiving of Christ and presenting of His righteousnesse for our defence before Gods Justice that righteousnesse and satisfaction is imputed to us and accounted for ours and upon this our sins are pardoned and we absolved before God and this is that wherein formally our Justification consisteth and this is the end why this counsel is proposed that by receiving of this offered righteosnesse this may be attained This way of restoring of sinners by Grace is often set forth by way of mutual bargain as in Covenanting Treating by Ambassadours Marrying B●ying and such like All which do import a mutuall dosing of a bargain upon mutual terms and thus it is expressed to shew not wherein formally our Justification doth consist but to shew the way and terms by which we may come at it and upon which we close with God and in this respect Faith is called the condition of the Covenant of Grace because it supplieth that place and hath in it that which ordinarily a condition hath that is proposed in making of a mutual bargain sometimes also it is set forth under legall expressions as to lybell an accusation against to charge and arraign a sinner before Justice and then to absolve him from that charge in opposition to condemnation and thus sin is called debt and to punish for it is to exact or require satisfaction and Christ in that respect is called the Cautioner or Surety and His suffering satisfying the pardoning of the sinner is called justifying or absolving in opposition to condemning and the deriving of this from Christ is called imputation or to repute the sinner righteous upon Christs satisfying for him or it is the reckoning of Christs satisfaction on the account of the sinner All which expressions are borrowed from the way of legall and judicial procedour before men The first way sheweth how we become friends with God to wit by Covenanting with Him in Christ Jesus The second sheweth a prime benefit which doth slow from that friendship to wit our Justification These two are not to be conceived different things or successive in time much lesse to be separated but as they be different wayes of holding forth the same thing whereof the one doth especially relate to the means the other to the end and that so as Grace and Justice may be seen to go alongst in this great businesse and that a sinner may be helped to conceive of the same the more distinctly when he hath it moulded in the terms and forms used among men and that under diverse considerations that so he may the more satisfyingly comprehend this mystery of free Justification Concerning which in the general we say 1. That the immediat meritorious cause of our Justification is Christs Righteousness we take for granted for it is the gold here that maketh rich without which the dyvour could not pay his debt it is the raiment which covereth our nakednenesse and therefore the righteousnesse of the Saints must be a put on communicated external and imputed righteousnesse so that supposing a man to be pursued before the barr of Gods Justice there is no defence can be proposed but Christs satisfaction which only will be a relevant exception in that Court which in Paul's example is clear Philip. 3.9 as if it were asked Paul what will thou flie to in that day Only to be found in Him saith he not having my own righteousnesse which is by the works of the Law but that which is by Faith in Christ. Thus Christ is our Righteousnesse and we are righteous in Him as He was made sin for us for that opposition 2 Corinth 5.21 doth evince this but our sins were imputed to Him and so were the immediat ground upon which He was found liable to Justice in that same manner therefore His Righteousnesse must be the immediate cause of our being absolved seing His Righteousnesse must be transferred to us as our sins were to Him as is said 2. That this Righteousnesse of the Mediator is immediatly imputed to us hath also been accounted a truth amongst the Orthodox hitherto that is that as a cautioners paying of the debt being instructed in a Court is sufficient for absolving of the debtor from the creditors pursuit because in the Law the cautioners paying in the debtors name is reckoned as if the debtor had paid it and so it is imputed to him and accepted for him so it is here And this way of imputing Christs Righteousnesse immediatly doth serve exceedingly 1. to humble the sinner when that whereby he is justified is not in himself this being certain that we are more proud of what is supposed to be in us than of what is imputed to us even as a dyvour hath lesse to boast of when the cautioners paiment is immediatly imputed to him for his absolution than if by his

and thus Faith is the condition thereof Then 2. Suppose him to look to the charge that standeth against him for his former sins in Gods threatned curse and to satisfie this he giveth-in Christs satisfaction which being offered to him for this end that he upon the receiving thereof may be justified he by Faith resting on Gods faithfull Word through Christ repelleth all these charges by presenting that as his defence and by the letter of the Law of Faith which saith He that believeth shall not come into cond●mnation but hath passed from death to life he is absolved and this is Justification even as he was formerly condemned by the Law of Works Here the only meritorious cause of the absolution and the righteousnesse upon which the sentence passeth is the Cautioners payment yet so as it is Judicially pleaded in which respect we say that Faith is instrumentall And though this pleading of it be necessary and the Law absolveth not but when the ground i● instructed yet this pleading or instructing is not the persons righteousnesse properly or the ground of his absolution but that which is pleaded and instructed to wit the Cautioners payment which being according to Law instructed is the ground of absolving the debtor from the charge this is plain even in the dealing of humane Courts And the tennor of the way of Justification being holden forth in the Word with respect to a judiciall procedour in humane Courts as is said it can no other way be more satisfyingly cleared To insist a little more then there is a twofold peculiarity attributed to Faith beside what is given to works and any other Grace 1. That it is the condition of the Covenant properly 2. That it hath an instrumentall causality peculiar to it in our Justification By the first is meaned that believing in Christ and receiving of Him is that which enstates one into the Covenant and giveth him right to what is promised and doth in our having right to Gods promises supplie that room which conditions do in mens mutuall bargains wherein when one promiseth somewhat on such a condition the performance of that condition doth turn the conditionall promise into an absolute right to him that hath performed it and so a condition is that upon which the title to the great promise to wit Gods being our God doth depend And Faith getteth this name in respect of the place God hath put it into in His Covenant and so it floweth from His extrinsick ordination By the second to wit that it is called an instrumentall cause the intrinsick manner of its acting is respected for though it be from the Spirit with other Graces and they be not separated yet hath it a peculiar aptitude to look to Christ receive Him apprehend and ●at Him take hold of and rest on Him c. which no other grace hath For it is in the new Creature and Inner-man someway proportionably as it is in the Outter-man for though there be many members of one body yet all act not in the same manner the hand acteth one way and the ear another c. So it is in the Inner-man there are many Graces which are members thereof yet have they their peculiar way of acting whereof these mentioned are attributed to Faith for which often it is called the eye the hand and the door of the renewed soul because by it Christ is apprehended received and admitted thereunto We conceive this instrumentality is justly attributed to Faith because 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 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 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 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 it s 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 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 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 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 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 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 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

connexion between Repentance and Remission upon grounds laid down by it self no sinners could have expected pardon not would their sins have been remissible even upon supposition of their Repentance more than if there had not been Repentance if such a supposition may be made 3. We say that Repentance doth not concur for the obtaining of remission of sins as it is a piece of our own new obedience and of the condition of the Covenant of Grace and so now to be imputed to us with Faith and the other Graces for Righteousnesse in stead of the perfect holinesse which was the condition of the Covenant of Works as if now God in the pardoning of penitent sinners their sin should not respect Christs imputed Righteousnesse as the immediate cause making them acceptable to Him but the very acts themselves of Faith Repentance c. and so the first Covenant of Works will be mans performing of all holy duties according to the Commands perfectly which Covenant being now broken and man made unable by sin to perform the condition thereof this opinion supponeth Christs satisfaction to have procured which yet Socinians deny as any procuring cause of a new Covenant upon these terms that sinners who are short of perfect Holinesse and yet do believe and repent of their sins should be accepted and these acts of Believing Repentance c should be accounted to them by vertue of that Covenant as if their obedience had been perfect This way is not sufferable because it shutteth out Christs imputed Righteousnesse from being the next immediate and meritorious cause of our Justification and continueth the Covenant to be in substance a Covenant of Works for its form although it place no condignity of merite in these works yet by this it is still some work of outs that is the ground of our defence before Gods Justice and so cannot be admitted for even Faith it self in this case cometh not in to be considered but as it uniteth with its object to wit Christ Jesus in the promise as hath been said These wayes which are more grosse being disowned so that there is neither ground to charge us with Popery nor Arminianis●us for our asserting the necessity of Repentance we come now to show positively in what respect it is necessary 1. We say Repentance is necessary not only by necessity of precept but also of mids necessitate praecepti medii that is not only as a duty laid on by God but as a mean appointed by Him for attaining that end to wit remission of sins in which respect a penitent or repenting sinner may be said to be using the means how pardon is attained and to be in the way of obtaining it which cannot be said of a sinner that repenteth not For although Repentance as absolutely considered in it self doth not make a penitent any nearer unto remission yet it being considered in respect of Gods contrivance and of the order which He hath laid down and the promise which He hath subjoyned to it it may well be called a way and mean for attaining to pardon 2. Beside this there is a kind of congruity and suitablnesse in this order which God hath laid down by subjoyning the promise of pardon to it thus it is more suitable that a penitent sinner should have pardon than an impenitent because he is a more congruous object to speak so for grace to shew it self gracious upon than if there were a continuing in security Neither hath this congruity any causality or merit in it but only doth shew Gods wise contrivance in appointing a mids suitable to His end which is the glorifying of His Grace and the making of Himself to be precious to the sinner 3. Repentance concurreth in the obtaining of pardon by qualifying the sinner in reference to the promise wherein pardon is proposed which is not to be understood as if this qualification were a thing previous to a saving work of Gods Grace or as if it did dispose the subject for receiving of any inherent quality Or lastly as if there were any merit in it to commend the person so qualified unto God for the attaining of pardon these things we have already rejected But it may be said to qualifie a person in these two respects 1. That it putteth one within the reach of the promise which speaketh pardon to none but to such who are so qualified and thus it qualifieth the person meerly with respect to the promise and the qualification contained it ● and so a true penitent sinner may be said to be qualified for remission and may take hold of the promises that make offer of the same which no other not so qualified can do because the promises are peculiarly holden forth to such who are so qualified 2. It qualifieth the sinner in reference to the promise as it doth dispose him to accept the offered salvation freely and to rest upon Christ alone for that end Thus it qualifieth for obtaining of pardon as felt poverty qualifieth a proud begger to receive willingly an offered almes and to be thankfull for it neither is the almes the lesse free that it requireth one sensible of poverty to receive it but it is rather the more free and acknowledged to be so when it is conferred even so it is here There is one thing more questioned even among Orthodox Divines that is if Repentance may be acounted a condition of the Covenant with Faith and if in that respect it be necessary and do concur for the obtaining of Pardon For answer That we may not disgresse long in this we shall lay down some assertions after we have premitted this distinction A condition may be taken more largely for any thing required as an antecedent for obtaining the thing promised in this sense there may be many conditions 2. It may be taken more strictly and properly for that upon which the closing of the Covenant dependeth and that which as such cannot be considered but as implying the closing thereof 3. A condition may be taken as it looketh to some consequent following the close and is virtually implied therein As for instance in Marriage there are several things necessary as the hearing of the proposall the believing historically the truth of the thing heard an esteem of it and a desire to have it with a loathnesse to offend the party proposing it These are supposed to be requisit and necessary in one that is called to Marrie that she should forget her kindred and her fathers house and cleave to the husband and so forth Yet none of these resolutions or qualifications are properly the condition of the Marriage-covenant but the parties consent to accept the offered match upon the terms proposed The actuall and positive solemn declaration whereof in the approven way is that which formally closeth the match and entitleth the party so accepting to the husband which none of these former qualifications did't after which there followeth the performance of Marriage-duties the obligation

imprisonment mutilation of some member whippings or such like for the faith of Christ. 2. He calls him a faithfull Martyr to shew that not only the cause was honest for which he suffered but also that he was honest in his suffering for the same 3. He is my faithful Witnesse which setteth forth 1. The end of Antipas suffering which was to bear witnesse for Christ. 2. It holdeth forth the Lords owning of him in that testimony and now by this as it were from Heaven writing this kindly and honourable Epitaph upon him he is my fatithfull Martyr It may be he was stoned in some tumult as a seditious person or one not worthy to live because of some reproaches or other put upon him yet thus doth the Lord own him to wipe all these away and to make his memory to be the more savory and witnesse bearing for Christ to be the lesse scared at that so others may be animated and encouraged to be followers of Him From all which we may gather 1. That it is exceeding commendable to be zealous and stedfast in such a place and at such a time as Religion is hazardsome and dangerous 2. That the death of any of the Lords people especially when it is in witnessing for Him is exceeding precious in His sight 3. That honest witnessing for Christ is a most honourable thing Antipas being particularly named with these titles for setting forth the honourablnesse of his suffering 4. We may see also that there is an implied distinction of Martyrs some are faithful and it may be some dying the same death and before men for the same cause may yet not be accounted faithful before the Lord. If it be asked What is necessary to make one to be accounted a faithful Martyr before God We suppose these four are necessary 1. That the person suffer as a wel-doer so it must be for the Truth of Christ or righteousnesse sake Matth. 5.10 11. for non est mors sed causa mortis quae facit Martyrem 2. Not only would suffering be stated upon a particular account wherein they have the side that is right comparatively but they would be right simplie in the main Truths of Christ as for instance somtimes Arrians and Iews after Christs coming in the flesh and other Hereticks did suffer by Heathens either because they would not worship their Idols and disclame the true God or because they would not simplie deny themselves to be Christians they had indeed the better if we look to the Question as stated between them and Heathens yet they cannot be called Christs faithful witnesses seing they did not faithfully give testimonie to Him in His Person Natures and Offices 3. It is necessary that the person be as to his state a Believer without which none can be a faithfull Martyr although possibly his testimonie may be a faithful testimonie for without faith it is impossible to please God especially in such a great thing as suffering for Him 4. It would be gone about in the right manner so as thereby the testimonie given to Christ may be made the more to shine to wit there would be blamlessenesse in the mans conversation singlnesse in his end deniednesse zeal humility and love kything and in exercise in his undertaking and undergoing those sufferings as we may see in Stephen Acts 7.51 c. And this is to suffer as a Christian and not as an evil doer and busie body 1 Pet. 4.15 16. and according to the will of God by which such may be incouraged to commit the keeping of their souls to Him in wel-doing Ibid. vers 19. This is also confirmed from 1 Corinth 13. He doth again repeat where Satan dwelleth 1. To shew that the devils dominion in that place was not by starts and fits but that he had a setled and as it were a constant residence there 2. To commend their honesty and stedfastnesse the more 3. It is to shew the great evidence of the devils dominion to wit that faithfull men were put to suffering for the cause of Christ. The reproof followeth vers 14 15. First generally but I have a few things against thee this is not to be understood as if the faults were little in themselves But it is thus expressed 1. To shew how tender He was of them when as it were He heightens their commendation and extenuates their faults 2. It is to encourage and hearten them to mend cheerfully that which He reproveth Hence Observe 1. There may be corruption and defects where there are very many things commendable 2. Where there is honesty in the main and a suffering condition for Christ there He is no rigid or severe censurer but a most tender constructer of His Peoples infirmities Secondly More particularly He setteth down by way of similitude the ill reproved vers 14. Because thou hast there them that hold the doctrine of Balaam c. which He apply eth vers 15. It is not to be thought that there were any professed followers of Balaam in that Church but the intent is to shew that upon the matter the doctrine of the Nicolaitans did agree therewith and if Balaams practice was hatefull theirs must also be such And so by proposing the hatefull way of Balaam He discovereth the odiousnesse of the doctrine of the Nicolaitans which will be found upon the matter to be the same The History of Balaam is recorded Numb 22 23 24 and 31. Chapters In sum this he was a greedy covetous wretch who greedily aimed at the wages of unrighteousnesse and being restrained from cursing the people of Israel by the Lord he gave subtile advice to Balak to draw the people of Israel into a snare that thereby God might be provoked against them and so in the close they might be prevailed over Iosephus in the fourth Book of the Antiquities of the Iews expresseth it thus That he advised Balak to send some of the beautifullest Women of Midian to wander about the Camp of Israel who though they should intertain the Israelites familiarly yet that they should not yeeld any thing to their lust but that they should pretend to run from them till they should partake of their Idol feasts with them in reference to both which they prevailed with the Israelites and drew them both into bodily and spiritual fornication which were the two great faults of the Nicolaitans to wit liberty in fornication as if it were not sinful and indifferencie in eating of things sacrificed to Idols without respect to offence as was showen on vers 6. Therefore the Lord here speaketh of the doctrine of the Nicolaitans as being indeed tho reviving of Balaam's old condemned Error And so they became guilty before God of his practices as if they had expresly professed the maintaining of the same It is said That Balaam taught Balak to cast a stumbling block before the children of Israel c. His wicked advice getteth that name because it proved an occasion of falling and stumbling to

Adam was in Covenant with God at first yet could he not claim life by vertue thereof till he had continued in the obedience of the Commands and actually performed the same as Servants must do before they can plead for their hire Again the Covenant of Grace is compared to free adoption or a mans entitleing of a stranger to his inheritance upon condition of his receiving that and to Marriage betwixt Man and Wife which is frequent in Scripture not because the Covenant of Grace requireth not holinesse and works but because it doth not require them actually to pr●●ede a persons title to all the priviledges covenanted and doth freely entitle him to the same upon his entry therein as a Wife is entitled to what is the Husbands upon her Marriage with him although afterward she be to perform the duties of that relation rather as duties called-for by it than as conditions of it Hence we may call the Covenant of works a servile-covenant and the Covenant of Grace a filial or conjugall Covenant and therefore although holy duties be required in both yet there is difference and the one is of works and the other of Grace Neither is it the difference that works in the one were merito●ious and in the other not for there is proper merit in neither nor is the difference to be placed in this that the one requireth works perfectly holy as the condition thereof and the other Evangelick works not perfectly holy because so there were not the same law for ordering of holy duties to us which they had no● that same absolute patern of holinesse for our copy to wit Gods holinesse calling us to be holy as He is holy nor were defects in reference to our perfect holinesse sinfull under the Covenant of Grace if perfection were not required therein all which are false besides that so it were s●ill of works But the difference lieth in this that our working is not to be the ground of our right to the inheritance nor actually to precede our right as in the Covenant of Works it was necessary but believing and consenting only This difference betwixt the Covenant of Works and of Grace may be conceived thus Suppose a debtor being sued for his own debt should either plead no debt or that he had paid it or would pay it this is the Covenant of Works Again that of Grace is as a debtor acknowledging debt but being unable to pay pleadeth only the cautioners payment and expecteth to be absolved upon that account and not as if by a cautioners interveening he had all the debt forgiven him to so much or had a new bargain given him for a peny yearly or a pepper-corn in the place of a thousand talents and in a word somuch down or that for gold ure of gold should be accepted For so 1. some would have their peny more weighty than others and thereby be more justified than others or at least have a better ground to be justified upon 2. It would be still the same kind of condition and so the same Covenant in kind m●jus min●s 〈◊〉 variant speciem for paying of one bushell for an hundred chalders still saith it is victual-rent although it be of Grace that it is so little and indeed so the first Covenant might be called of Grace because the good promised were so far beyond the rent required and so it were but as a man that did at first require a talent for that which were worth much more and should afterward alter and require only a shekel 3. It cannot be so for the sinners charge is not that he wants his peny or pepper-corn but that he hath broken the Law his righteousnesse therefore must be such as doth meet that charge as Rom. 8.34 and so it must be such a righteousnesse as must stand before Justice and be equipollent at least to his own fulfilling the Law or his having satisfied the penalty thereof 4. When the Apostle opposeth the righteousnesse of the Law and Gospel he opposeth not as it were a thousand talents to a peny or one sort of works to an other but the righteousnesse of Christ or to be found in Him to all kind of works whatsoever Phil. 3.9 2 Cor. 5.21 Gal. 3. c. and to have the righteousnesse of Faith and the righteousnesse of Christ and the righteousnesse by Faith are ever one and the same and are still opposed to Works From this also it doth appear that Covenanting doth in order of nature precede Justification because by Covenanting and being in Covenant we come to have a right thereto as to a promise of the Covenant as the accepting of an offered pardon doth go before ou● having actuall ri●ht to the following priviledges or a womans consent before her actuall claim to the Husbands goods though the one is not supposed to be without the other even as the breach of Covenant doth precede our being liable to condemnation by the Law Hence also we may someway gather that there may be some formall different consideration of the condition of Justification from the condition of the Covenant for Justification being a legall judiciall act it must presuppose such a condition as may be a ground in Justice to absolve a sinner and therefore in this Christs satisfaction as presented and pleaded must be the only ground for it is with respect to that only by which a sinner can be justified and this is to be found in Christ Phil. 3.9 Covenanting again being a mutuall deed wherein the Lord condescendeth to make a free offer and to admit in Covenant upon condition of receiving the condition here must be that which enti●eth to that thing offered and entereth the person within the bond of the Covenant which must be Faith Hence these two acts of Faith whereby it is defined may be thus conceived 1. It receiveth Christ and so it entereth into and closeth with the Covenant and getteth instantly a title to what is contained therein 2. It res●eth on him which must be judicially understood as o●● resteth on a relevant defence and therefore pleadeth it as it is said Rom. 2. that the Iews rested on the Law which was to expect Justification by it and so to rest on the righteousnesse thereof in which sense we now rest by Faith on Christs Righteousnesse this supposeth one to be in Him and in the Covenant and it looketh as such to Justification and in respect of its manner of acting immediately on Christ our Righteousnesse it may well be called the instrumentall cause of our Justification Thus suppose a sinner to be lying under Gods curse and suppose the Mediator to have satisfied and a Proclamation to be made that whatsoever sinner liable to the curse for sin will accept of Christs Righteousnesse and rest thereon he shall be justified 1. A sinner is induced to receive that offer which is done by consenting and submiting to that way of obtaining righteousnesse this is the closing with the Covenant

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 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 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 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 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 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

obnoxious to blasts partly the things being excellent they have in their hand and partly they being eminently and highly planted pride hath the more matter to work upon and Satan hath the readier accesse and occasion to blow them up it is a rare thing to be eminent and humble to be great and in prosperity and yet to be lowly prosperity and gifts are a snare to many it had been advantage to many they had never had them considering how they have been abused by their pride and other corruptions 3. Pride is especially incident to Church-men which might be cleared both in the Old and New Testament They are as cities set on an hill Mat. 5. The Church is a mountain that is eminent and Church-governours are eminent above others and therefore liable to maniest tentations being about the most eminent things the devil setteth on them most knowing what advantage he hath when he hath gained ground among them and Christ had to do even with His Disciples in this Matth. 18. vers 20.4 It is a great plague and judgement and bringeth great hurt to the Church when this fire of pride and contention entereth and kindleth among the Officers of the Church it spreadeth marret● and corrupteth all it is the rise of much ill and abusing of the power that God hath given Diotrephes loving the preeminencie put all in confusion it began soon in Iohn's dayes 3 Epist. Ioh. and it is opposed to receiving of the Gospel and accounting of the Apostles This is no matter of laughing to you however ye look upon it as if ye were not concerned no it is your plague as if a firy mountain were tumbled-over on you This should make us all respect unity and peace in the Church and watch against pride and contention that marreth it 5. There are four ills in this text that follow on pride and contention among Church-men 1. It weakeneth and bringeth down Church-authority when this mountain taketh fire it falleth 2. It spreadeth infecteth and kindleth others it goeth among the people I am of Paul and I 'am of Apollos and they become carnall and factious 1 Cor. 1.12 and 3.1 2. and the life of Religion is eaten out amongst them seing from the Priests profanenesse spreadeth through the whole land Ier. 23. and so do pride and contention kindle the Officers and the whole Church will be in a fire If we looked on it rightly we would think the rise of contention a terrible plague and people would beware of adding fewell to this fire and labour by all means to quench it because it is hard to know where it may end 3. It corrupteth all first the Doctrine secondly the Practice thirdly Discipline and Order and then cometh confusion and every evil work 4. Many are stumbled and Spiritually slain when these waters become bloud so that corrupting of Government and Governours is no small judgement whereby we may know why Satan aimeth so much at this and why we ought to be the more watchfull against it 6. This plague or stroak on the Church doth often accompany a spirit of error and defection partly succeeding it partly going before it either causally inferred or at least occasioned or in Gods righteous judgement trysted with it that the triall may have the greater extent and efficacie to discover many Hypocrites and rotten Professours Tremble to think on it and adore Gods holy Justice in the measure it is met out to us in our time when the outward mean of Discipline and Government is so weakened there had need to be the more watchfulnesse and dependencie on God to be helped and sustained by Him when outward means are not so frequent nor in such vigour as they wont to be LECTURE IIII. Vers. 10. And the third Angel sounded and there fell a great Star from heaven burning as it were a lamp and it fell upon the third part of the rivers and upon the fountains of waters 11. And the name of the Star is called Worm-wood and the third part of the waters became wormwood and many men died of the waters because they were made bitter THe Church being before defaced by grosse Hereticks and Errours and kindled within by pride and contention for the Government amongst its Governours is now set upon by an other mean the rivers and fountains that were a little clear before and these streams whereby the waters of life were conveied are made biter and in stead of life they convey death by being now corrupted In this trumpet we are to consider these three 1. The judgement or ill that followed the Angels sounding 2. The cause I mean the instrumentall cause or rise of it whence it flowed 3. The effects of it 1. The judgement or ill is The corrupting of a third part of the waters fountains and rivers By fountains and rivers which are the object are understood the Doctrines of the Gospel or the Covenant of Grace and Christs Offices and the way of conveying and communicating the same to sinners by the Ordinances of the visible Church called the wells of salvation Isa. 12.3 and called springs or well-springs which God hath placed in His Church and which are no where else Psal. 87. ult because th●●● and by it the righteousnesse of God is revealed from Faith to Faith Rom. 1.17 And in E●eki●ls vision these waters are said to stream and flow from under the altar and out of the Sanctuary Ezek. 47.1 c. and may well be compared to fountains as the Church is called Cant. 4. A spring shut up a fountain sealed and a fountain of Gardens because of these waters springing in it and because of the nature of them which is clear single sweet and refreshing as usefull and necessary to spiritual life as waters are to the bodily and as having that use in the religious world which this is which waters have in the naturall and also in respect of the manner of dispensing Grace in the Gospel so largely and so freely wherefore it is compared to an open fountain to all Nations Zech. 13.1 and so frequently folks are invited to drink freely Isa. 55.1 and Rovel 22.17 and to wash By rivers we understand the preaching and dispensing of this Gospel whereby it is holden forth and as it were floweth to others which two are often put together when the spreading of the Gospel is prophesied of I will open rivers in the wildernesse and fountains in the deser● Isa. 41.17.18 probably referring to the spreading of the Gospel amongst the Gentiles so corrupting of this word is compared to mixing of liquor with something that is not of its kind nor so good as Vintners do adulterat wine 2 Cor. 2.17 opposit to the single and pure preaching of Christ which Paul used 2. The instrumentall cause of this which maketh the waters bitter is set out three wayes 1. It is more generally called a Star and a great Star burning like a lamp 2. It is shown from whence this Star fell 3. And