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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	imputation_n	justification_n	righteousness_n	3,015	5	7.9076	4	true

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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

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

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

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

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

were ordinary Presbyters in the Apostles dayes 231 232 233 What an evil Pride is amongst Church-men to whom it is specially incident and how it hurteth the Church 426 427 Why Believers are called Priests 22 What sort of Professors these are described by earth sea and trees chap. 7. 382 383 Prophesie two wayes taken 4 That part of the Revelation which is properly Propheticall beginneth at the sixth Chapter where of the scope and object of the prophesie with the series of the story 326 Some things in the generall observable concerning the three principall Prophesies in this Book to wit of Seals chap. 6. of Trumpets chap. 8 9. of Vials chap. 16. 328 Some reasons proving the principall Prophesies not to be so contemporary with one another as if each of them did hold forth a view of the Gospel-church from the beginning to the end of the world with some cautions about this 328 229 330 The Prophesie of the Seals and Trumpets hold forth the trouble of the Church and that of the Vials the ruine of her enemies ibid. The explicatory Prophesies shown to be contemporary with and comprehended under the three principall Prophesies 331 332 There is now no gift of Prophesie either for bringing forth any truth not formerly revealed nor can one be warranted by any revelation now to do a thing simply condemned in the Word 470 Prophesie taken for an immediate revealing of Gospel-truths and mysteries is now ceased so that there is neither such a gift nor such an office 470 In what sense Prophesie may be said to continue in the Church 471 No gift of Prophesie now can warrant one to set down his light authoritatively although it be truth as Canonick Scripture ibid. The explicatory Prophesie of the Revelation and some things premitted for understanding thereof 627 R WHat is meant by the Rainbow round about Gods Throne 271 That it is not indifferent for men to read what Books they will and some directions in this 64 65 What is imported in Christs redeeming 290. 297 Whether the Doctrine of universall or speciall Redemption be more comfortable 305 The absurdities which follow upon conditionall Redemption 318 319 Arguments pleading for a conditionall Redemption of all answered 320 321 The mould of conditionall Redemption doth not remove the difficulties which are alleaged to follow upon the contrary proven by several Arguments 322 323 324 325 By the way of conditionall Redemption Ministers are not warranted to make the offer of the Gospel more large than the contrary giveth them ground to do 324 Christs personall reign See Christ. What it is to reign with Christ. 732 Remission of sins not from eternity 250 Giving space to repent will neither prove any ability to repent nor any purpose in God that such shall be saved and yet it maketh men more inexcusable 169 170 Repentance three wayes considered 249 That Repentance is simply necessary in order to the pardon of sin 250 How Repentance doth not concur for obtaining pardon of sin cleared 251 252 And how it doth concur 253 That though Repentance taken in a large sense may be called the condition of the Covenant yet it is not so properly 254 255 256 That Repentance is necessary for a justified person's obtaining of pardon of sins committed after Justification 257 What measure of Repentance is necessary ibid. Severall distinctions of Repentance laid down 258 259 If Reprobates do enjoy any benefit of Christs purchase 309 The first Resurrection how taken 733 734 The qualifications and priviledges of those who shall be partakers in the first Resurrection 734 735 The Lord may now reveal Himself to some in giving them the gift of foretelling some events before they come to passe 470 Reasons for undertaking the Exposition of the Revelation the division of the Book the authority of it Iohn the Apostle the pen-man thereof why this Book is called the Revelation and why a prophesie 1 2 3 4 Why the Revelation is directed particularly to the seven Churches of Asia 20 Some considerations for clearing the propheticall part of the Revelation 267 The matter contained in the Revelation divided into two parts 327 The whole Revelation as propheticall contained in that Book sealed with seven Seals ibid. The Righteousnesse of Christ the immediate meritorious cause of our Justification and that it is immediately imputed 235 That our Legal and Evangelical Righteousnesse do not differ Christ being both 245 What is meant by giving of white Robes to the souls under the altar 366 The grounds upon which Rome challenged precedency 425 Rome recovereth and preserveth Dominion and grandour only by the Popes means 561 562 Rome designed by the City upon seven hills with some objections to the contrary answered 640 That Rome hath been under seven sorts of Government whereof Papacy is the last 643 644 That Papacy is the seventh Government of Rome proven 644 645 That Rome under the Pope is the whorish Church ibid. That the Church of Rome is the whorish Church and Antichrists seat and that the Pope is the Antichrist with some objections to the contrary cleared 660 661 662 663 664 The authors in the destruction of Rome is not the Antichrist 670 The defection whereof Rome is found guilty is the same with Antichrists and that this defection whereof Antichrist and Rome are guilty is not a totall falling from Christianity in the profession of it but a corrupting the principall truths of Christianity 670 671 That defection hath already seized on the Church of Rome proven 672 673 If any of Gods people be de facto in Rome before its destruction 680 The necessity and warrant for separating from the Church of Rome 681 May not one abide in Rome now and not be partaker of her plagues 681 It is no schisme to quit fellowship with Rome 682 The lamentation which is amongst Romes friends for her fall 684 Why Kings so much lament Romes overthrow 684 685 The lamentation of the Merchants and Shipmen for Romes ruine and who these Merchants and Ship-men are 685 686 The greatness of Romes ruine held forth by the great joy of the people of God at her fall ibid. The amplification of Romes destruction and the causes thereof 686 687 The sins for which Rome is destroyed are neither the sins of Rome as heathen nor as under that fancied Antichrist to come but the sins of Rome as Popish 687 688 Much of the Romish pomp derived from the heathens in imitation of their high Priests 563 S THe Saints happy condition set out in several circumstances 399 400 What the reign of the Saints doth import 709 That this reign of the Saints is to be spiritually understood though not only 709 710 More particularly wherein this good condition of the Saints doth consist 711 712 Some caveats about the thousand years reign of the Saints ibid. Three considerations more added for understanding this good condition of the Saints 713 714 Whether all the Saints partake of this good condition or if it

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

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

I saw heaven opened and behold a white horse and he that sat upon him was called faithfull and true and in righteousnesse he doth judge and make war 12. His eyes were as a flame of fire and on his head were many crowns and he had a name written that n● man knew but he himself 13. And he was clothed with a vesture dipt in bloud and his name is called The word of God 14. And the armies which were in heaven followed him upon white horses clothed in fine linen white and clean 15. And out of his mouth goeth a sharp sword that with it he should smite the nations and he shall rule them with a rod of iron and he treadeth the wine-presse of the fiercenesse and wrath of Almighty God 16. And he hath on his vesture and on his thigh a name written KING OF KINGS AND LORD OF LORDS 17. And I saw an angel standing in the sun and he cried with a loud voice saying to all the fowls that flie in the midst of heaven Come and gather your selves together unto the supper of the great God 18. That ye may eat the flesh of kings and the flesh of captains and the flesh of mighty men and the flesh of horses and of them that sit on them and the flesh of all men both free and bond both small and great 19. And I saw the beast and the kings of the earth and their armies gathered together to make war against him that sat on the horse and against his army 20. And the beast was taken and with him the false prophet that wrought miracles before him with which he deceived them that had received the mark of the beast and them that worshipped his image These both were cast alive into a lake of fire burning with brimstone 21. And the remnant were slain with the sword of him that sat upon the horse which sword proceeded out of his mouth and all the fowls were filled with their flesh THe last part of the Chapter followeth from ver 11. to the end wherein the last part of the sixth vial of the battell of Armageddon mentioned Chap. 16. is more fully set down 1. In the preparations for it 2. In the event of it The first is to vers 14. The other to the end The preparation of the beast was more fully set down Chap. 16. Therefore it is but touched here and the Lambs order and Army who are the other party are more insisted on I saw heaven opened This is preparatory to the vision that he might the more clearly discern it but that is not all hereby it would appear is now set out a more flourishing estate of the Gospel after the Lambs marriage for by a white horse this was signified Chap. 6. and by the opening of Heaven and the Ark Chap. 11. it was signified also This would then hold forth a flourishing Church able to send out Armies at least of spiritual fighters for Christ against His enemies The preparations upon the Lambs side are more particularly set down 1. By the description of the Captain 2. Of an Angel as an Herauld denouncing the War or rather foretelling the victory ver 17. he insisteth most on the Captain for He is of most concernment in the War and cannot easily be described The properties given Him are of two sorts 1. Such whereby he is someway tied in his proceedings to His Word 2. Such wherein He is absolute and He hath a name answering both as a description There are four names given to Him that divide this description Or take it as it lieth and 1. we have set down His own properties to ver 14 Then 2. His Army ver 14. and 3. His Weapons or Armour ver 15. He now rideth on His white horse as Captain being spotlesse in His way and manner of proceeding for which cause His first stile ver 11. is faithfull and true in keeping promise and Covenant to His People And then secondly it is added that in righteousnesse he doth judge and make war which implieth that there is a right end in His undertaking a right cause and a right manner of proceeding in it Two properties more are set down ver 12. His eyes were like a flame of fire importing searching omnisciencie and terrible Majesty as Chap. 1. He hath on his head many crowns not materially so but to shew His absolute soveraignty that He is an high and great and glorious King so that one crown or few crowns will not serve to describe His glory This is a great King above all kings as His name is ver 16. This also importeth many triumphs and victories over His enemies Answerable to this greatnesse He hath an inexpressible name that none can take Him up in the infinitnesse and greatnesse of His Essence and glory but Himself to creatures it is a mysterie and a secret as Iudg. 13.18 for no name can adequatly set out His perfections He proceedeth in the description of Him ver 13. as in a most conquering-like posture He was clothed with a vesture dipt in bloud it is like with the bloud of the former events of former vials or of this on Him He followeth the chase so hot when He once beginneth and appeareth so terrible and bloudy and yet conquering like one mighty to save Isa. 63.1 2. His name is here set down more plainly in a stile more usuall for Iohn to give Him and that is The word of God Ioh. 1. So Christ is called the Word First in respect of His person seing He doth expresse the character of the Fathers Person as clearly as the Word doth represent a mans secret conception within Heb. 1.3 Secondly in respect of His Offices because by Him God doth as by a word plainly make known the secrets of the Gospel before hid in Him In the 14. Verse His Armies are set out 1. These in heaven not only Angels and Saints glorified but such of the Church as ver 8. are arayed with such vesture The new married Iews and the beautified Gentiles are both stirred up to this employment They are named Chap. 17. called and faithfull who were with the Lamb they are the same here The Church now is more pure in worship and shining in holinesse and the most pure are most zealous in following of Him for this honour have all His Saints as Psal. 149. 2. They are called Armies for their multitude strength and discipline 3. They ride and that on white horses He hath all His Souldiers mounted as well as it were as Himself they share with Him as certainly of the victory as He doth overcome It is good being on the Lambs side and at His back But there is no word of a weapon amongst them all for they need none because He goeth foremost and fighteth and they but follow as a company in triumph It is to let see also it is not the Souldiers but the Captain and His weapons that get the victory for righteousnesse or fine lin●n