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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
state_n	faith_n	grace_n	justification_n	1,459	5	9.0615	5	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

when he pleaseth If it be further moved how at the first exercising of Repentance and Faith a man can be said to be justified that is accepted as righteous and pardoned of all his sins seing his sins after Justification are not pardoned untill they be committed and repented of Ans. Both are true for future sins are not actually pardoned till they be committed and repented of yet is the man a justified person and in a justified state having a ground laid in his Justification for obtaining the pardon of these sins that follow so that they shall not overturn his former absolution for Gods Covenant hath both fully in it yet in due way to be applied And it is as if a company of rebels were subdued and by treaty they are pa●doned changed from that state of enemies to be natural subjects and priviledged with their priviledges so that if they fall in after faults as subjects may fall in yet are they never again counted enemies nor is their first freedom cancelled but they are dealt with as native subjects falling into such offences and have priviledges that strangers have not nor can plead in the same faults one of which priviledges may be supposed to be that they shall not be rigidly fallen upon although their guilt deserue death but that they shall have means used to reclaim them and th●se such as cannot but be effectual and that upon recovery they shall be pardoned these faults and be preserved from the deserved punishment It is so by the treaty of Grace and Justification the believing sinner is translated from the state of an enemie to the condition of a friend this is unalterable he cannot afterward but be a friend yet because a friend may be ingrate and fail to his benefactor therefore by that treaty it is provided that there should be a way to forgivnesse by vertue of that Covenant yet so as there should be a new exercise of Repentance and Faith for the commending of the way of Grace and so a sinning Believer is a sinner but not in the state of sin nor is an enemie as he was before Justification even as a faulty subject is guilty yet is no enemie nor rebell nor can be punished by death when he becometh penitent although he deserveth it because the Law of Grace is such to the subjects of that Kingdom that their pleading of their former treaty and betaking themselves to the terms thereof is ever to be accepted as a righteousnesse for them in reference to any particular sin following Justification as well as what preceded And this no stranger to God can plead who hath no such ground for his recovery from sin or that God will give him Repentance for it much lesse that he will certainly pardon him Yes it differeth from a penitents case at first conversion because a Covenanter may expect pardon by vertue of that same Covenant in which he is engaged and to which he hath already right and he hath jus ad rem another cannot do so but must consider the Covenant as offered only and so expect pardon not because God is actually engaged to give it to him as in the others case but because God doth offer to accept of him on these terms and then to pardon him Some generall Observations concerning Preaching and especially Application HAving now gone through these Epistles we may see how wisely and seriously our Lord Jesus the Prince of Pastors who hath the tongue of the Learned given unto Him doth from Heaven speak to the condition of these Churches to whom they are directed wherein we may have an excellent copy according to which Ministers ought to carry themselves in discharging of their Trust. We conceive therefore it will not be impertinent to shut up these Epistles with some generall directions concerning the way of Ministers making application to Heaters which can hardly any where else more clearly fully and together be gathered and although every thing may not be particularly pitched upon which is necessary in Preaching that not being the Spirits intent in the place yet we are sure that as His prosecuting of the respective cases of these Churches is very comprehensive so it cannot be but most worthy of imitation 1. In generall we see that Ministers in their application ought to conform themselves to the case of the Church and persons to whom they Preach to erroneous people or such as are in danger of errour more convincingly to the secure more sharply to the afflicted and tender more comfortably c. as may be seen in our Lords dealing with these Churches 2. Ministers ought in their Doctrine to apply themselves to all sorts of persons to wit to Rulers and People to hypocrites and openly profane yea to the good and these that have most tendernesse reproving all convincing all as there shall be cause So that neither hoplesnesse of profiting some that seem to be desperate nor preposterous affection to these who are tender and affectionate ought to marr this manner of dealing And thus we see our Lord Jesus doth threaten profane and grosse erroneous Iezebel upon the one hand and backsliden though Godly Ephesus upon the other Sometimes it is more difficult freely and faithfully to reprove one that is Godly or to withstand one Peter than to threaten or contend with many that are profane and yet both are necessary and profitable for edification 3. This universall application to all sorts would yet notwithstanding be mannaged with spiritual wisdom and prudence so that every one may get their own allowance Hence the Lord doth so threaten the secure and stubborn that yet he excepteth these who were not defiled and so comforteth the faithful as the profane may not have a ground to take the same consolation with them This is a main qualification of a Minister of the Gospel rightly to divide the word of Truth and not to follow all applications promiscuously and in heap together in any Auditory without such discriminating expressions as may guard against confusion therein especially as to these four 1. That a tender soul may be so strengthned and confirmed as a secure person be not more hardned and that a presumptuous hypocrite be so stricken at as an exercised soul be not wounded 2. When both the good and profane are in one fault the one is otherwise to be reproved and restored than the other and we see Ephesus is more tenderly dealt with than Laodicia according to the rule Gal. 6.1 3. The faults of Believers would be so reproved as with these their state and what is commendable in their practice be not condemned and rejected also but that there be intermixed commendations or approbations of what is approveable least Godlinesse suffer when the fault of a Godly person is reproved and least the sentence go beyond the Masters intent which is not to condemn the person but to reprove the fault as the Lord doth tenderly distinguish these in the case of Ephesus and Pergamos

hypocritical what may be the characters of a hypocrite as they are here drawn by the Lord Answ. There are two sorts of hypocrites one is more grosse and do indeed know that they are but dissembling these are not properly hypocrites but dissemblers A second sort is more subtile that is when not only they make others to esteem of them as if they were sincere but when they come indeed to have such an estimation of themselves These are properly hypocrites and such as are described here vers 17. Now from this Epistle such a description may be gathered 1. A subtile hypocrite is one that hath some large profession and fruitfulnesse as to many external duties in this respect he is not cold as wanting all form but it may be he aboundeth in that 2. Though he hath much form yet hath he no power nor reality at all otherwayes he could not be denominat a hypocrite though he might be said to have much hypocrisie in him and in this respect the hypocrite is not hot even as he is not cold 3. He is one that notwithstanding of this his want of sinceritie is yet still insensible of his poverty wretchednesse and miserie c. Thus vers 17. he knoweth not that he is poor miserable blind c. and this is a main piece of the subtilty of hypocrisie whereby not only others but even the person himself is deceived in respect of his own state and condition 4. As he is insensible of his poverty so is he highly puffed up with the estimation of what he appeareth to himself to have and thus his security is perfect peace his presumption is strong faith and confidence his praying and common liberty in the same are most lively parts of communion with God in His account and thus he saith he is rich vers 17. and really thinketh so 5. He is a man that doth continue and grow in this self-opinion for being unacquainted with through convictions and with any apprehension of declining or falling from the good which he had he doth apprehend himself to be upon the growing hand and so to him still his faith grace and state of friendship with God c. do become the more unquestionable to him and he supposeth himself to be in all these respects upon the thriving hand therefore it is said that he thinketh himself to be increased with goods c. 6. He is one that is exceedingly well content and satisfied with his own condition and so in his own estimation there is none more honest and sincere none that loveth God more singly or is more beloved of Him and in a word none with whom he would exchange his condition This is a man that hath need of nothing in his own account but is as if all were well already 7. Under all this he is a man that hath never been at the market of free Grace nor hath bought or put on the white raiment c. therefore still all the wares are his own his righteousnesse is of his own spinning his peace standeth on his own bottom and Christ hath never been fled unto or accepted of for righteousnesse by him therefore is there still need of making offer of and pressing the market of Grace unto and upon him 8. Notwithstanding of this he is as confident as if all were well and he is in an incapacity except the Lord do it in an extraordinary way to be convinced either that he wanteth sincerity in the strain of his walk or that he hath not received Christ or made use of His righteousnesse and though he may take with many particular challenges yet he is guarded as it were against these two Therefore it is said there must be eye-salve bestowed upon him to discover his nakednesse to him And this is even the height of all when self-conceitednesse and vain confidence so possesse the heart as to make all convictions to be rejected and to keep the foul sleeping securely without suspecting its own naughtinesse 3. If it be asked how a person that is so unsound cometh to have such thoughts of himself or such confidence of his own condition We may Answer Upon these confiderations 1. Men naturally are lovers of themselves and admirers of what is in themselves Hence it is that men are so easily induced to overvalue their own natural and moral parts and upon the same account these things that look more Spiritual-like 2. Men naturally cannot discern the things of God for they are Spiritually discerned it is no wonder therefore that they take that which glittereth to be gold especially this being added to the former consideration 3. He hath all the concurrence the devil can give him to cause him entertain such thoughts and therefore often such a man is kept from grosse tentations and foul out-breakings which many sincere persons are tortoured with by which the devil aimeth to keep all in quiet as the scope of the parable runneth Matth. 12.29 If we consider his practice it needeth not seem strange that he be thus deluded for he doth not search himself he doth not make hypocrisie his burden or use these means whereby the sincere-hearted are helped to a discoverie of their own naughtinesse and therefore what wonder is it that such be strangers to this 5. When they go on smothering convictions neglecting duties and such like there is something that cometh judicially from God to give them up to that delusion so as to trust the language of their own hearts concerning their own state beyond the most clear convincing reproofs that may come from the Word of the Lord and this is to be found Isa. 44.20 in a very irrational like thing as the worshipping of stocks and stones yet such a person being turned aside by a deceived heart cannot deliver his own soul nor say is there not a lie in my right hand 6. There are some concurring things which may also have influence upon this as suppose men be so esteemed of by others who are esteemed gracious especially if upon some fits of convictions or common exercises they have been inconsideratly cryed-up by Ministers as exercised Christians when as yet the exercise hath not taken root not hath it been adverted possibly how it came to a close by such and such like means often may a Novice or one who is not a Christian throughly come to be puffed up and fall in the condemnation of the devil by this or some other way And no question these foolish Virgins were not a little confirmed in their vain confidence and presumption from this that they had the companie and countenance of the wise Virgins which it may be many others had not Mat. 25. 4. If it be asked If a hypocrite can discern his own rottennesse and hypocrisie or fear and suspect the same Answ. 1. A hypocrite may come a great length as to this at some particular times and occasions especially when some sudden fears seem to surprise or when some particular challenge and the

no legall imputation to say so but if it be perfect then it is an instantaneous act 3. If it be continued then it is continued as if at first it were not a perfect imputation or perfectly imputed But that were to say that it is not imputation if it be continued as perfect then it is supponed to be instantaneous and past and what was said for Justification doth hold here Indeed if the meaning be that the Gospel doth continue to impute Righteousnesse even after Faith till the Believer be in Heaven and to account such a sinner just by vertue thereof That is truth But that speaketh the changed state of a sinner upon the account of an imputation and justification already so indeed the word of the Gospel continueth still to pronounce Believers justified upon that account and that imputation in its vertue never ceaseth But it cannot be said that the Word doth continue to justifie as justifying denoteth the changing of a persons state from a state of enimitie to a state of friendship even as an absolved Rebel or Debtor once pronounced free by vertue of such a persons intercession or Cautioners payment doth continue to be declared free that is his absolution continueth in force but properly the act of freedom or absolving doth not continue but is instantaneous upon the production of such rights To shut up this we may illustrate the way of Justification which is more clearly expressed in the Gospel under these expressions believe and thou shall be saved by comparing it with the more obscure and typicall expressions used under the Law for it is certain the substance is the same and what is our legall-righteousnesse was theirs and what was their evangelick-righteousnesse is ours also Now the terms or expressions of the Old Testament run thus Levit. 4. vers 3 4 c. When a man sinneth he shall bring his offering c. and he shall put his hand upon the head of the burnt-offering and it shall be accepted for him to make atonement for him c. In which words there is an expresse condescending upon the Lords side to propose something as a righteousnesse for a sinner which was to be accepted for him yet I suppose no Christian will say that it was the external sacrifice itself that was to be accepted for such nor that it was the act of the Faith of the offerer alone that was so accepted for then there needed no sacrifice but it behoved to be the thing typified by that sacrifice to wit the Sacrifice of Christ looked to apprehended and ple●ded by the Faith of the offerer that was so accepted Yet the external sacrifices in the Old are as expresly said to be accepted for a sinners Justification or as an atonement for him as Faith is said to be accounted for righteousnesse in the New and as it cannot be said that by vertue of Christs satisfaction or the Covenant with him it was procured that such performances and sacrifices should be accepted of themselves as the persons immediat evangelick-righteousnesse though their ceremonial Law was their Gospel So it cannot be said that there is any such bargain concerning Faith in the New Testament but that Christ apprehended by Faith is the Righteousnesse both under the Old and New Testament which is the thing we intend Concerning Repentance REpentance is much called-for in these Epistles and that with peremptory certification of coming wrath if the same prevent it not as we may see Chap. 2. vers 5. in the Epistle to these of Ephesus who look like a people real in the Work of God though under some decay It is also called-for from Pergamos vers 16. Yea Iezebel hath a door of mercy opened to her upon supposition of Repentance vers 21 22. This also is required of Sardis Chap. 3. vers 3. and of Laodicea vers 21. For clearing of which places and other truths concerning Repentance it may be enquired once for all 1. If Repentance be simplie necessary for preventing of wrath and obtaining of the pardon of sin 2. In what respect it is necessary and how it doth concur thereto 3. If to a Believers recovery after his sin the exercise of Repentance be necessary 4. If so what kind of Repentance For understanding of all we would premit that Repentance may fall under a threefold consideration 1. It may be considered as somewhat previous in time to the exercise of Faith and Pardon of sin This is properly legall-sorrow and is a common work of the Spirit which may be in one whose sins will never be pardoned it is therefore not of it self gracious although the Lord may sometimes make use thereof for a sinners humbling and wakening before his conversion This is not the Repentance that is pressed here 2. It may be considered as it doth not only follow pardon but also the intimation thereof so it is a melting of heart and a self-loathing that floweth from felt love as the promise of the Covenant is Ezek. 16.63 and 36.31 This is the melting of heart spoken of in that woman Luke 7. Who loved much because much was forgiven her vers 47. Neither is this that which is principally intended here 3. We may consider Repentance as a work of sanctifying Grace rising from the sense of by-past sin and hope of future mercy whereby the heart is both affected with indignation in respect of what is past and warmed with desire and love in respect of what it expecteth and so differeth from the first which ariseth from apprehended future wrath and from the second which floweth from self-received mercy This Repentance goeth alongst with Faith and the exercise thereof for the attaining of the hoped-for remission with a through impression of the freenesse thereof in respect of the persons felt sinfulnesse That is the sorrow after a godly manner which is spoken of 2 Cor. 7.11 and it is that which is principally intended here and in other places where Repentance is required in order to remission of sin In Answer then to the first Question We say that Repentance understood in the last sense is simply necessary for the obtaining of the pardon of sin so that without it no unreconciled sinner can expect peace with God which we thus make out 1. from severall places of Scripture and first by these places where the command of Repentance is prefixed to the obtaining of pardon and preventing of wrath and that by way of certification that if it be not remission is not to be expected as Acts 3.19 Repent that your sins may be blotted out which doth imply that without this the blotting out of sin is not to be expected otherwise the proposing of the blotting out of sin could be no great motive to presse the exercise thereof which is the Apostles scope as also Acts 2.38 Acts 8.22 and so in all other places where Repentance is pressed as a mids for attaining of that end 2. We may adde these places where the connexion between

but by merit and that by their own proper merit therefore even these who are justified by this first Grace must go about the works of holinesse as the account upon which they must attain heaven even as Adam was to have done for life if he had stood in his innocency and in this respect they say that Christ merited to procure Gods promise to give life to our merits and to accept of them not as if His merit concurred therein to make them meritorious but as an universall cause influencing them that they may merit in a more excellent way as Suarez speaketh pag. 488. Therefore he distinguish young ones from others because they are saved by Christ only but saith that no promise doth hold forth the reward to any for Christs merit but for their own pag. 491. In which respect to them Christ hath merited a new Covenant of Works and strength of new to keep the same and they are to stand and fall in the obtaining of life promised according to their own performing of the condition of Works in the use of that first Grace and all that a man hath to ground his expectation of obtaining heaven upon is his conformity to this supposed bargain for which that place Mat. 19. is made use of If thou wilt enter into life In the last place because man can never be accounted perfectly righteous much lesse to merit any thing so long as he hath sin dwelling in him and his actions be defiled with the same Therefore lest their contrivance be marred with this they do account indwelling concupiscence not to be sin against the morall Law and many sins to be veniall and not mortall which therefore do not hinder a persons merit or acceptation nay not their perfection and fulfilling of the Law which they suppose to be possible These are the grounds they lay for the throughing of their Justification and from these they draw severall conclusions that seem contrary as that men may merit encrease and perseverance in Grace and that ex condigno that they may come to a perfection of righteousnesse in respect of their inherent holinesse and fulfilling of the Law of God that one may supererogate and so that there must be a store-house of satisfactions for though they say one cannot merit for another yet there being a consideration of merit and satisfaction both in all their good Works they may satisfie for another when they do or suffer more than might expiate their own guilt which would therefore be uselesse if it were not to be extended to other Saints as Bellar. feareth not to speak lib. 1. de indulgentiis cap. 4. col 1160. Upon this they found their Indulgences and treasure of Saints merits which the Pope by the fulnesse of his power doth apply to be imputed to these who want of their own yet this way of imputation is alway rejected by them in reference to our being justified by the merits of Christ They assert also as they may well do that this Justification is uncertain to any so that none can conclude whether he be really so or not yea they say that it may be lost and one justified so now may through the want of good works or his sinfulnesse perish or if he be again recovered it must be by absolution and the sacrament of Pennance wherein the first Justification is to be renewed and Grace again to be conferred So that although he get the first Justification by Christs merits only yet may that be fallen from as Adam fell from his covenant-Covenant-state if that habituall Grace be not improven in the practice of holy duties This is a short view of their contrivance of the way of Justification which we have laid down out of themselves and have cited Suarez most frequently because he pretendeth to a mid-way in these questions wherein many of their Schoolmen do run into extreams and they want not great confusion differences and contradictions among themselves in many of these tenets so that it is no marvell to find different expressions of their judgement in these things Let us now enquire if according to the former grounds a sinner that is pursued by the Law may with confidence expect to be justified and absolved before the Tribunal of Gods justice and we confidently assert that according to these grounds no flesh living can be justified which this one argument may make out No sinner can expect Justification or pardon of sin but according to the grounds and tearms laid down in the Gospel But this way is not such Ergo c. Or That contrivance of Justification which doth overturn almost fully most if not all the Truths of the Gospel and is utterly inconsistent with the same cannot be the way how a sinner may be justified But this is such c. For making out of this we shall first propose some generall considerations 2. More particularly touch some inconsistencies of the same 3. Remove some objections And 4. resume the conclusion The first generall we propose to be considered is this that the way which God hath laid down in the Gospel for attaining of life by Christ Jesus doth formally differ from that way of attaining life that He propounded to Adam hence these two Covenants of Works and Grace and their conditions are frequently and directly opposed in the Scripture as being different and opposit in respect of the account upon which men were to expect life See Rom. 10.6 7 c. Gal. 3. But this way laid down is in matter and form the same with the Covenant of Works in this respect because it soundeth a mans hope of expecting life and heaven upon the merit of his own works and his observing of the commands which these their grounds do confirm 1. That they do compare his working and merit by it to Adams before he fell and supposeth this to succeed now in the room of that as in the forecited Author lib. 12. cap. 19. pag. 487 is clear 2. That they state the tearms of life in these words If thou would enter life keep the commands and cast the labourers to receive their hire Matth. 20. And so from this they say Christs merits have procured the Lords re-entring of a Covenant with us wherein He promiseth happinesse to out working as the condition thereof ibid. pag. 488. and saith there is no promise of the receptation of a sinner but upon this account And 3. that they say the way now to life hath the same threatenings and promises that the first had and so they conclude it is the same with it And although they acknowledge Christ to have merited this promise to be made and this Grace to be given us whereby we may keep it yet doth that infer no alteration of the way or tearms held out in that promise in respect of the condition thereof although it shew a different ground upon which it is built and from which it floweth If therefore the Covenants differ and a sinner cannot

only satisfie the conscience as to the great scope of the Ministrie to wit the edification of the Church seing a man is obliged to look to edification in his Ministrie and so to settle where probably that may be best attained and not as an occasion may be first or last moved to him and it were good that both he who is called and they who call would submit all interests and be regulated by this We conceive also that the decision of this doth not mainly or principally lye upon the person himself for as he is not simply to judge whether his Gifts be meet for the Ministrie in general or for the edification of such a people in particular so neither comparatively is he to decide whether it be more conducing for edification that he imbrace one Call rather than another but this is to be done rather by these whose place leads them indifferently to look to the general good of the Church This then is the great rule to decide by whether his Ministrie considered complexly in all circumstances may most conduce to the edification of Christs body by the accepting of this or that charge when all things are singly and impartially weighed and compared together so as in the result it may upon good grounds be made to appear that the one will prove a greater furtherance to the perfecting of the saints and inlargement of Christs Kingdom than the other as if his Ministrie in one place may be profitable to moe souls than in an other and that not only with a respect to the particular Congregation but as it may have influence to the preventing or suppressing of some general evils or the promoving of some general good in moe Congregations beside If his Ministrie may probably have more acceptance and fruit in one place than in an other if by some present circumstance the planting of one place be more needful and the delay thereof be more dangerous than in another which seemeth more difficult than the place in competition therewith if the man find after some trial his liberty greater his bowels more stirred and his mouth more opened as the Apostle speaks 2 Cor. 6. in reference to one more than another if the harmonious judgement of single and uninteressed faithful men prefer the one as more edifying to the other and many such like whereby Christian prudence after the inquiring of the Lords mind may find the general end of edification to sway more on the one side than on the other accordingly conscience is to determine that to be Gods Call and the person is to yeeld for although in every case these could not sway a man warrantably and simply in respect of his Call yet where the competition is in a case that is almost equal on both sides they may have place to cast the ballance For the third That when a man is cleared in reference to a particular Charge there doth remain yet a necessity of clearing him in reference to a particular message to that Charge for as the condition of every Congregation is not alike so is not one way to be followed with all Hence we see that Iohn hath a particular and several message in reference to these seven Churches though all agree in the one generall scope to wit their edification This is not to awaken at every time an anxious dispute what matter to Preach But 1. To consider what particular faults have need to be reproved what Truths have need especially to be cleared what duties are especially to be pressed as being most slighted amongst them what snares they are most in hazard of and need most to be warned against and so accordingly to insist for though all duties be good and all sins be to be eschewed yet do we see in the Word that sometimes and in some places some are more insisted on than others upon the former grounds 2. The necessary Truths of the Gospel as they tend to instruct convince convert comfort c. which are the great task of a Minister are necessary to all people yet in the pressing of instruction and conviction more than consolation or again consolation and healing applications more than sharper threatnings and reproofs That is to be regulated according to the temper and case of the people as also the manner of proposing and following of them according as may among such prove most edifying as the Lord in these seven Epistles doth more sharply or more mildly deal with them to whom he writes But because there may be occasion to touch this on the 10. Chapter and here we have already exceeded our bounds we shall say no more of it but shall say somewhat particularly to writing and the peoples use-making thereof Concerning Writing IN reference to this we say 1. That men may by writing communicate what light God gives them for the good of the Church It 's true the Gospel was at first spread and planted by Preaching that is more properly the mean of conversion It 's true also that all the Apostles Preached but all did not write yet we will find that the Apostles made great use of writing for the informing reproving strengthening and every way edifying of Churches and Persons brought to the faith for they wrote these Epistles not only as Scripture for the Church in generall but also for the edifying of such persons in particular and for clearing of such and such particular Doubts or Truths which the state of such times or Churches did most call for There is reason also for this if we consider 1. The relation that is amongst all the members of the Catholick Church whereby all are tied to be edifying one to another c. 2. The end wherefore God hath given men Gifts which is to profit withall and yet 3. That a man cannot by word make his Gift forth-coming in the extent that he is obliged there is therefore a necessity of using writing for that end it being a singular gift of God for promoving edification It 's upon this ground as we said that many Epistles are writen to be usefull where the Writers could not be and when they were to be gone It 's upon this ground also we conceive that many Psalms and Songs as that of Hezeksahs Isa. 38. are committed to writing by the Authors that by it their Case or G●ft might be made usefull to others for their instruction as the Titles of sundry Psalms bear This way for many Ages hath been blessed for the good of the Church of Christ who have reason to blesse God that put it in the hearts of many Ancients and others thus to be profitable in the Church And it may be some able men have been but too sparing to make their talent forth-coming that way to others And as we may conclude that Ministers may Preach the Gospel who are called because the Apostles did it even though Ministers are not gifted with infallibility of Preaching as they were because that was for edifying

this Covenant called peculiarly the righteousnesse of Faith and not of Repentance Love c. because Faith giveth a title to the righteousnesse Covenanted which Repentance doth not And because in the performing of the mercies Covenanted in the way of Grace greater weight is laid on Faith than on Repentance or any other Grace Again that Faith is the proper condition may appear thus because it is properly and expresly proposed as the condition Act. 8. It is said to the Eunuch If thou beleivest thou may be Baptized and Act. 16. to the Jaylor when the Question is expresly proposed What shall I do to be saved Believe saith Paul and thou shalt be saved So answered the Lord Ioh. 6.28.29 This is the work of God to believe c. Neither can it in reason be objected that as these places do propose Faith so other places do propose Repentance as the condition as Act. 2.38 c. For it cannot be denied but Faith doth otherwise act on Christs Righteousnesse and the Covenant than Repentance can do and therefore Faith is acknowledged to be principall whereas if that objection hold Repentance and Works would be equalled with it We therefore take it thus where Repentance is proposed there the whole way of turning to God more generally is proposed But where Faith is proposed that which more properly and peculiarly doth state our interest in God is proposed as the consideration of the formal actings of these Graces will clear and is wholly denied by none 6. That must be the proper condition of the Covenant which doth entitle God to the person as the person to God For the Covenant being mutual that which giveth men a right to God and bringeth them within the compasse of the Covenant must constitute them to be Gods and give him as it were a right to them by vertue thereof But it is not Repentance that giveth God formally a Title to a soul but it is receiving of Him by Faith and submitting to His Righteousnesse Therefore it must not be Repentance but Faith that is the proper condition This is seen in a Marriage-covenant For that is the womans condition upon her part which doth entitle her to her Husband as well as her Husband to her Now it is not Repentance that giveth up one to Christ as His as is clear but Faith c. that delivereth up a person to him and is that whereby one taketh him and consenteth to be His. And therefore it is Faith that doth entitle Christ to be His. Ergo c. 7. If all these works were the condition of the Covenant then entry into the Covenant were a successive work and not instantaneous but this is absurd Therefore not these but Faith alone is the condition of the Covenant for if in an hour yea in an instant at a Sermon a man may have his heart opened to receive Christ and by that have a right to Baptism as a Covenanter Then it is not successive But the former is truth Ergo. 8. If these Works were the condition and not Faith only Then upon supposition of Faith could not the Sacrament of Baptism be administred But it behoved to have antecedaneous to it not only the purpose but the actuall performing of these works because Baptizing supponeth the accepting of the Covenant what therefore entitleth one in profession must when it is really done be the condition of the inward covenanting 9. If Faith be the proper condition Then Repentance cannot be so because Faith is not a condition of the Covenant meerly as it is a Grace but as it is peculiarly qualified in its manner of acting Now Repentance not being qualified with that manner of acting cannot be a part of the proper condition 1. Because if so then were graces of different actings admitted to concur in the same capacity and manner of acting contrary to their natures 2. If so then not only Repentance but every Grace and all good Works might be accounted parts of the proper condition of the Covenant as well as Repentance and Faith if there were no peculiarnesse in Faiths acting respected in this And though this may be counted no absurdity by some yet to such as plead only to joyn Repentance with Faith it may have weight And to others we propose these considerations First That the evidence of light doth constrain the acknowledging of Faith to be eminently the condition beyond all yea that it may be called the only condition of the new Covenant 1. Because it is the principall condition and the other but lesse principall 2. Because all the rest are reducible to it as necessary antecedents or means c. so Mr. Baxter Apho. Thos 62. and the formall and essentiall acts of this Faith are acknowledged to be subjection acceptation consent cordiall Covenanting and self resigning Now if Faith be the principall condition and that as acting so in which respects no other Grace can act Then certainly Faith hath a peculiar property here and that not as a Grace simply but in respect of the formality of its acting which doth confirm all that is said And thus Faith is not the principall condition as being only so in degree like a chief City amongst many Cities but in respect of a different manner of acting and an excellency to say so that is in it in that respect Such acts being peculiar and proper to it which are the proper characters of a proper condition and if so seing all other things mentioned are acknowledged as necessary antecedents or means or implyed duties c. why should there be a contending about words and a new controversie stated for the nature of a condition when the Church is almost suffocated with controversies already Secondly If Works be the condition equally with Faith Then our being accounted Covenanters must follow actuall Holinesse and till then none are indeed Covenanters which is absurd as was formerly said for so none could otherwayes have right to any thing in the Covenant If it be said These are seminally and in purpose at the entry That will not answer it because it 's not the purpose but the actuall performing of the condition that giveth right Beside if a purpose satisfie for a condition in these Then either seminall Faith or a purpose thereof is to be admitted also which is absurd or if actuall Faith be required and but other conditions in purpose Then it is actuall Faith and not these that is the proper condition of the Covenant Thirdly If these Graces and good Works be the condition of the Covenant Then it is either in respect of their particular acts or of persevering in them But neither can be said Ergo c. Not particular acts because the Scripture hangeth the prize on overcoming continuing to the end c. and not on acts Nor can it be perseverance because so no benefit of the Covenant could be pleaded till it were ended for it is the intire condition and not a part thereof that

Church it will as we may conclude the relation of a particular person to God now by paralleling it with the particular relation between God and one of the Iews though it could not be extended to what is typicall and ceremoniall in that respect 4. The opposition maketh it clear Nations now become the Lords as formerly they were Antichrists that is they give now the profession of purity by a publick acknowledgement as formerly they gave it to the beast now they reject him and take Christ in his room but the first was done nationally 5. Nations become now the Lords as they were not His before for thus the opposition is to be understood also but that was in respect of the complex body the generality of them and if now the phrase be such a Nation is not the Lords because the generality and complex body do not publickly acknowledge Him Then o● the contrary a Nations becoming His must import His having His publick worship n●tionally among them 6. Nations now are to become His and to be admitted to the Church under the Gospel as they were formerly secluded before Christ came in the flesh Ps. 147. Thou hast not dealt so with every Nation c. but that which was peculiar to the Iews then from which other Nations were excluded was not in respect of particular persons of Nations for even many Gentiles were admitted with Israel to the Church but the difference was in respect of the collective body of other Nations none whereof were so admitted 7. We may consider this phrase of Nations and Kingdoms their becoming Christs here as it clearly respecteth the many promises and prophesies that went before of calling Nations to Him this is marked as the fulfilling of these promises whereby great things have been expected by the people of God and they cannot be looked on but as holding forth more ground of joy than can be gathered from the conversion of parts of Kingdoms Consider these two places the first is Rom. 10.19 cited out of Deut. 32.21 I will provoke them to jealousie by them that are no people and by a foolish Nation will I anger you Where two things are observable 1. That this provoking of Israel by a Nation is somewhat penall punishing them for their contempt when as it is Matth. 21.43 they shall see the Kingdom of God and their Nationall Church-state translated from them to another people and given unto a Nation who shall nationally be invested with their priviledges as ingrafted in their room 2. That the end thereof is to provoke them to jealousie when they shall see a whole Nation nationally owned of God which they esteemed to be their peculiar priviledge and acknowledged by Him in their room the calling of particular persons of Nations could not be so effectuall either to anger or provoke them seing that hath been common to all times The second place is Isa. 19. vers 18 19 23 24 25. where Egypt and Assyria are called the Lords people even as Israel is and that must be nationally considered 8. Take this place as including the re-ingrafting again of the Iews as no question it doth seing their incoming belongeth to the same time It is most probable-like that their Church will be nationall in the former respect 1. If we consider these expressions Rom. 11.26 All Israel shall be saved which is certainly in opposition to the parcels of them and singular persons whom God called and continued in His Church even when the body of them is broken off 2. They may be expected to be ingrafted into that estate they fell from for saith He Rom. 11. They shall be grafted in again but that estate was their nationall Church-state-relation and apparently had they received the Gospel they had continued a nationall Church to God and not lost their former priviledge though it had not continued to be typ●call or peculiar to them Now this which they fell from was not from being priviledged with particular Churches for we may see by the Epistle to the Hebrews and Historie of the Acts that after their rejection there were particular Churches among them It would seem therefore that their ingrafting must be as broad as and of the same nature with their breaking off 9. This phrase The Kingdoms of this world are become the Kingdoms of our Lords is to be understood with respect to the commission given to the Apostles for calling in Nations and Kingdoms so that this is marked as the fruit and successe of that but that commission Matth. 28. Go disciple all Nations c. looketh to the body and generality of Nations it being a warrant to invit disciple and gather in a whole Nation and although sometimes in the event but some of Kingdoms and Nations are gathered in yet it cannot be said that upon supposition that a whole Kingdom or Nation should yeeld but they might be by this warrant received and admitted even as by this warrant indefinitly the call and offer is made to all the Nation in common And although not one should yeeld yet this commission and warrant sheweth it is neither inconsistent with the Gospel to call a Nation nor to admit them upon the former supposition 10. This phrase Kingdoms or Nations are the Lords must differ and seemeth expresly to be contradistinguished from that Chap. 5. Thou hast redeemed us out of all Nations Tongues Kindreds and yet that will take in some of Nations distributively this therefore must include more and considering that this speaketh of a visible Church-state and that of the Elect and Redeemed only there is reason that the expression should be more broad and apparently it relateth to that so that as our Lord will have His Redeemed gathered out of Nations and will take none universally for such yet to be a Church in which He will erect His Ordinances He will call Nations collectively considered For the second that by being the Lords here is meaned a speciall Church-state and relation to Him by visible profession and consequently that which we call a nationall Church doth belong to this time of the Gospels rising and Antichrists fall will be clear if we consider these particulars 1. that to be the Lords here is not to be His as all the world is for so were they alway this is some peculiar thing Nor 2. to be the Lords here is it to be His by saving Faith That will not agree to a whole Nation neither to the scope which is to shew a visible and publick church-Church-state and condition It is then to be His 1. by visible profession of Faith in Him and a publick Church-relation between Christ and them as Israel is often called His Nation Isa. 51.4 though all in it were not converts Now it is not only Israel but other Nations also that are ingrafted and come in their place Rom. 11.24 Again 2. to be the Lords it is to be His as once they were not His but Antichrists bearing his mark worshipping

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

which follow on the contrary 109 110 111 That a Minister may have an eminent name while yet he is but dead and how it cometh 177 178 179 Reasons why a Minister may be cryed-up for gifts and have a name and please himself with these when faulty before God 180 What things are requisit to make a Ministers work perfect before God 182 That an unsound hypocriticall man may be a Minister of Christ cleared and continued 187 That gifts may be in exercise with a Minister where there is little or no Grace 187 188 That such a Ministers gifts may have some fruit and yet but some and often very little ibid. That the Ordinances dispensed by such Ministers are not polluted to the person notwithstanding of their unsoundnesse 189 How a Minister may discern his own deadnesse even when things seem to go well with him in publick ibid. What a dead Minister would do for recovering of himself out of that condition 189 190 How a Minister may know if an effectuall door be opened to him and what way he would improve that 196 197 Three things required to qualifie a person for the Ministery 199 A ministeriall gift what it is and what it includeth 199 200 Some rules to be observed by Ministers in their choise of Texts and Doctrines 472 473 Whether a Minister may lawfully preach over and over the same Doctrine with some rules about it 475 476 Why faithfull Ministers are a torment to the men of the world and why a profane people would be glad to be rid of an honest Minister and yet well pleased with an hirel●ng 488 489 The reasons why sometimes the Lord suffereth His Ministers to be trod upon at the very entry to their witnessing and Reformation to get a sorer dash than if the establishment thereof had never been intended 489 490 What is understood by Mountains in Scripture 423 The Mountains on which the woman sitteth described 639 640 What we are to understand by finishing the mysterie of God 467 N NIcolaitans what they hold how their doctrine did agree with the doctrine of Balaam what the hatred of their deeds was and what is meant by Christs fighting against them by the sword of His mouth 79 80 157 What it is to count the number of the Beast 566 How the number of a man is to be taken ibid. How the particular number of 666. is to be understood ibid. Some generall considerations for understanding this number 567 Why the particular number of 666. is mentioned and why we are commanded rather to reckon his number than his mark or name 570 571 O OMega what is imported thereby 25 Why Christ so oft designed by it vid. Alpha. Whether ordination in the Church of Rome maketh a man no Minister of Christ 483 The faith of an outgate the best way to bear a triall 393 P VVHom we are to understand by that innumerable company who stand before the Throne with Palms in their hands to what state of the Church it relateth and if to the state of the Church-militant wherefore is it that this condition is set down under expressions seemingly only suitable to the Church-triumphant 391 392 That Papacy is the seventh and last government of Rome proven and some objections to the contrary answered 645 646 A view of the rise progresse and nature of the Papall Kingdom and the time about which it began to appear 442 443 444 A Papist as such living and dying according to the complex principles of the doctrine and worship followed in Popery cannot be saved 585 The grounds that render the salvation of such a Papist impossible ibid. The way laid down by Papists for justifying a sinner before God 586 587 588 The first Period of the militant Church which beginneth with the seals is to be fixed at the close of the persecution by heathens with a caution added concerning this 331 The Period between the trumpets and the vials is to be fixed at the Lords beginning to pursue Antichrist 331 The remarkablnesse of Gods judgement upon persecuters 376 Persecuters often punished in this life 377 The terriblnesse and inevitablnesse of Gods wrath against persecuters 377 378 How it cometh to passe that persecution so ordinarily followeth the Gospel 347 The principal occasion upon which the primitive persecutions were raised ibid. The persecution of the Church is particularly ordered and bounded by God 348 The sin of persecution shall be most certainly punished 367 368 Gods people may continue long under persecution 368 That there are three Persons in the Godhead 6 The severall steps how the Pope rose to his temporall greatnesse under the pretext of Religion 558 559 The Pope the image of the beast under a civil notion 561 Of the Popes civil power 563 564 That the power assumed by the Pope and given to him is contrary to the Word of God 662 663 664 Of the Popes succession to Peter 664 665 Peace with God not attainable by the Popish justification proven 590 591 592 The way of Popery sinfull in it self 585 According to the principles of Popery a sinner can never have his sins removed nor be at peace with God 586 Whether all these who lived under Popery be excluded from salvation A fourfold distinction 593 594 The great variety of Interpretations which is amongst Popish Doctors of this City Whore Beast and Kings for saving the Pope from being Antichrist and the Church of Rome from being the whore 667 668 669 Rules for differencing what was ordinary from what was extraordinary in the Practice of Christ and the Apostles 116 117 What is to be thought of that form of Prayer O Mediator plead for me 15 16 The Prayer of the souls under the altar and the return that is given with the reason of Gods delaying to execute present judgement on persecuters 364 365 366 Gods people may Pray for vengeance on persecuters 368 The Prayers of the People of God and His peremptory decrees not inconsistent even when the decree aimeth at one thing and the prayer at another upon the matter inconsistent with that 369 There is no efficacy in the Prayers of the Saints without Christs Intercession 406 A time of trouble is a speciall time of Praying ibid. Christ perfumeth all the Saints Prayers What an encouragement that is to pray as also it directeth us how to Pray 407 Judgements even spirituall judgements of Error Schism Division c. may follow a Praying frame of Gods people and how that cometh to passe 415 Directions concerning Preaching 260 to 266 No gift can warrand one to take on the office of an authoritative Preacher though in some particulars Gods mind should be extraordinarily revealed unto him 471 As God may furnish some with gifts in more than an ordinary way for Preaching so may He and useth He to thurst them out in a mixed way to exercise these gifts for the edification of His Church 472 Presbyter Bishop and Angel all one in Scripture vid. Angel That there