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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	faith_n	impute_v	righteousness_n	3,744	5	8.8004	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-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

therefore that distinction will not hold here for Christ is either our legall-righteousnesse that is the righteousness which the Law holdeth forth and accepteth of it self or our Evangelick-righteousnesse that is the righteousnesse which the Gospel holdeth forth and which by it is accepted But he is not the first Ergo he must be the second And so Faith properly taken cannot be our Evangelick-righteousnesse seing Christ and Faith properly taken without relation to Him cannot both be so accounted Again if Faith properly taken and that largely be our Gospel-righteousnesse upon which we are justified Then it is either Faith including that respect to Christ or not But neither of these can be for if it respect and include Christ then it is what we say Faith with its object and not Faith properly and so not Faith in that same causality with works which is asserted if it respect not nor include Christ Then is there a righteousnesse and ground of Justification wherein Christ is not comprehended which will-sound no way like a Gospel-righteousnesse If it be said that he hath procured Faith in that large sense to be accepted Ans. 1. That maketh a new Covenant of Works as is said 2. That is not to make Christ to be our immediate righteousnesse but only to have procured that such works should be accepted and the former Covenant mitigated but not in its nature changed And so 3. It homologateth Popish Doctrine which we hope is far from being intended by the maintainers of this opinion 4. That overturneth the imputation of Christs Righteousnesse ●s our immediate righteousnesse which is enough to make it to be shuned for if we lippen to such graces and duties as abstracted from Christ and without resting on Him that is not to be found in him but in them for these two are opposed Philip. 3.9 and so they are a righteousnesse that will never quiet the conscience and which the Gospel will never own as an Evangelick-righteousnesse rest on it who will If it be said Cannot Faith then properly taken be in any respect counted a condition or ground of right For Answ. In sum we say 1. That Faith at most is but the condition on which Christ becometh our Righteousnesse or is impured to us for our Justification and so Faith it self properly cannot be our righteousnesse 2. We say that when Faith is called the condition of the Covenant or our righteousnesse it doth not imply that it is properly imputed but it sheweth to whom and upon what terms Christs Righteousnesse is imputed or how a sinner may have accesse to be justified by it 3. We say that Faith when it is called the condition is ever to be taken strictly that is as it receiveth Christ and by that manner of acting is differenced from all other graces and works And so 4. We say that it cannot be conceived under this consideration but as looking to Christs Righteousnesse as the object thereof even as we cannot conceive a consent which constituteth a Marriage without respect unto the party consented unto and his offer or declaration of his will preceding without which no consent could be constitutive of Marriage or be a ground of claim to any of the goods or priviledges of such a person or as we cannot conceive looking to the brazen Serpent as the condition upon or mean by which health was gotten but with respect to the object thereof to wit the Serpent and the ground and warrand preceding to wit Gods appointment without which a look considered simply in it self is not so to be esteemed If it be yet urged further here that if Faith properly taken be the condition of the Covenant of Grace and hath in that succeeded in the room that Works had in the Covenant of Works Then Faith must be our Evangelick-righteousnesse because Works then were our legal-righteousnesse and that upon which our right to life did stand But the former is truth He that said do and live faith now believe and be saved Ergo c. Ans. 1. This will say nothing for Faith largely taken as comprehending Works but at the most for Faith strictly taken as contradistinguished from them and so there will not be that same kind of causality in both but the contrary 2. In this condition Faith is never to be taken without implying the object Christ or without respect to its proper aptitude for receiving of Him and so believe and thou shalt be saved implyeth still this receive Christ and rest on His Righteousnesse or submit to Christs Righteousness and accept of Him for that end that He may be righteousnesse to thee and thou shalt be saved it is impossible to conceive it otherwise at least rightly Now when upon believing Justification doth follow and the person is declared just it cannot be said that the act of believing properly is imputed and that upon that account he is declared just it is rather Christs Righteousnesse believed on that is imputed to him and upon that account he is declared just which is the very terms of the Covenant of Redemption whereby the sinners sins are imputed to Christ whereupon He as Cautioner is sentenced and made sin that His Righteousnesse may be imputed to us and so we upon that account made righteous and that in him and not in our selves as it is 2 Cor. 5.21 which implieth that even our Evangelick-righteousnesse whereby we are absolved is in Him and not in our selves as the sin for which He was sentenced was in us and not in Him 3. There is this difference betwixt the two Covenants as was said The one is a servile Covenant to say so and must have what is engaged to in it performed before one have right to what is promised and so works were in the Covenant of Works the condition upon which life was to be expected and without the actuall performing of which there could have been no pleading for it but this to wit the Covenant of Grace is a conjugall Covenant therefore is not the condition thereof in all things to be squared by that Beside works were the very materiall righteousnesse upon which Justification was founded in the Covenant of Works but to say of Faith as taken in itself and without respect to Christ that it were so the condition now would be absurd Christ being by the whole strain of the Gospel holden forth to be rested on before we can be justified and yet even this would not confirm any way what is said of the joynt concurrance of Grace and works in that same kind of causality with Faith If it be further said may not Faith properly taken be called the condition upon which Christs Righteousnesse becometh a sinners and is imputed to him Answ. 1. This confirmeth what we say for if Faith be the condition upon which Christ becometh our Righteousnesse Then it is Christ who is our Righteousnesse and not Faith strictly and properly taken much lesse largely as comprehending all other Graces for if it were

people as distinguished from the Stars But the last cannot be Therefore of necessity the first must be understood We conceive then as by Church or Candlestick is understood many Professors or Churches for under Church here such who thus plead will grant moe particular Churches to be comprehended for say they they are Diocesian Churches in an united way of worshipping or Government So by Angel many Church-guids in an united way of Governing may be understood Ministers are called Stars for these reasons 1. To signifie and point out the eminence and dignity of the Office that it is a glorious and shineing Office 2. To point out what is the especiall end of this Office It is to give light as the use of Stars is to give light to the world so it's Ministers main imployment to shine and give light to others to make the world which is a dark night to be lightsome In which sense Mat. 5.14 It 's said They are the light of the world 3. It is to signifie that they are but subservient lights Our Lord Jesus is the Sun of Righteousnesse that Light that great Light and Ministers are lesser lights 4. It is to point out the way how Ministers become lightsome Stars receive their light from the Sun and by vertue of that borrowed light are made lightsome so Ministers are made lightsome and shine to give others light by vertue of the light that they receive from Christ they are lights but their light is Star light a borrowed light and ecclipses betwixt Jesus Christ and them will darken them seeing they have no light but what they receive from Him This would learn Ministers and People a right uptaking of the nature of this Office and keep off contrary extremes that both respectively are subject unto The second part is expounded the seven Candlesticks are the seven Churches as before he expounded the seven Stars to be the Angels of the seven Churches The Churches are called Candlesticks for these Reasons 1. Because the Candlestick is that which properly the light is set into and it 's fitted for receiving of light though it have none of its own so the visible Church is that wherein Christ Jesus sets His lights 1 Cor. 12.28 God hath set some in the Church first Apostles secondly Prophets c. The Church is as it were the Candlestick to the Candle the proper seat of the Apostles Prophets and Ministers after them 2. Though the Candlestick give no light yet it makes the light set on it to be the more usefull to others as Mat. 5.14 Ye are the light of the world a city set on a hill cannot be hid neither do men light a candle to put it under a bushell but on a Candlestick that it may give light to all that are in the house So Ministers are set in the Church and their setting in the Church is the way whereby God preserves light ordinarily and makes it shine And so the excellent comely order of the visible Church kyths in this that it is like a City set on a hill And hence the Church is called the pillar and ground of the truth 1 Tim. 3.15 The light of the Truth being set in the Church as on a pillar to make it kyth the more and be seen the further that others may fall in love with it And laying both these together the Ministers being Lights and the Churches Candlesticks it holdeth out a near and sib relation betwixt Ministers and People as if the People were dark without Ministers and the Ministers would not shine far nor be usefull if they had not Churches to bear them up We ought not to strain this similitude too far as if Churches might be Churches without Ministers much lesse before Ministers be set in them as a Candlestick still is a Candlestick without a light but certainly very dark That is not the scope but it is to shew that in Constitute Churches what is Christs esteem both of Ministers and People and what is the mutuall relation that stands betwixt them each to other We know that the Church organized is but one body whereof the Pastors are a principall part and that these derogate not to the other relations betwixt Ministers and People as to be Fathers to them to beget them to nourish them as a Nurse doth in giving suck to be Mothers travelling in birth with them in which respect particular Churches and Christians have their being from Ministers as such instruments who hath begotten them by the immortall seed of the Word 2. Golden Candlesticks 1. To point out comparatively the excellency of the Visible Church above all other Societies in the World and positively the excellency that is among the Churches as gold is the most excellent mettall so the Church is the choice and waill of all the World beside it 's Gods Garden 2. To let us see what is Believers duty and what all the members of the Church are obliged to they ought to be as gold that will abide the tryall and hath no drosse The Church of Christ should be throughly sincere as gold to be like every sort of mettall will not be enough Quest. How can these Churches be called gold seing many of them are of so little worth that they could scarce abide the tryall as Pergamos Thyatira Sardis c. and Laodicea is so corrupt that she hath no commendation at all Answ. Our Lord Jesus designes the Visible Church or Churches not according to the plurality but according to the better part and when there is any gold He counts by it even as one may call an heap a heap of corn though the greatest part be chaffe 3. There is something essentiall to the Church as Visible which makes them get this denomination for the Visible Church hath a comparative excellency beyond others that are without and Jesus Christ looking not to what they were but to the nature of a Visible Church He calls them golden Candlesticks even as He calls the Ministers Stars though there were some among them of little worth as that Angel of Laodicea because by vertue of their Office they were so So the Churches written to by the Apostles are called Saints and Holy in so far as by vertue of their profession and Church-state-relation that they stood in to God they were so 3. He designes them so by vertue of their obligation to let them see what they should be and were obliged to be This is a main reason why the Church of the Iews is called a Holy people not for any great holinesse that often was amongst them all but because they were separated from other People to be a peculiar People to Him in which respect the children of Believers are called holy 1 Cor. 7. which is not to be understood of any personall holinesse but of a holinesse in respect of a federall or Covenant relation in which respect they are separated from the rest of the world who have not an externall right to

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

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

Covenant of Works even so works have no proper merit nor proportion unto the things promised of themselves but as it is determined and condescended to in the Covenant and by vertue of Gods promise made thereunto therefore it is called a Covenant of Works not because of the merit of the works but in respect of the formality of the condition thereof to wit doing that is the righteousnesse which we our selves do Tit. 3.5 And in this respect to work one day and to work twenty years or paying of a thousand talents and one peny doth not difference the nature of the condition of the Covenant supposing the condition of both to be expressed in these terms although the degree thereof be different 3. Faith is opposed to works as the condition of the Covenant or of Justification not as considered in it self but as with respect to its object Christ and so we are thus to conceive the opposition works inherent in us and performed by us are called-for in the Covenant of Works as the righteousnesse thereof and as the only ground upon which we can expect to be justified by it again by the Covenant of Grace Christs Righteousnesse without us received by Faith is only admitted as a Righteousnesse and ground of Justification that Faith is so to be understood in Rom. 10 5.6.and Gal. 3.10 11 12 c. is evident for the righteousnesse spoken of Rom. 10. vers 3 4. which is the righteousnesse of Faith and is opposed to our righteousnesse is Christ the end of the Law for righteousnesse to all that believe who was stumbled at by the Iews c. So it is also in that other place Gal. 3. as the scope manifesteth to wit Faith as making use of Christ His becoming the curse for us And it is observable that in both these Chapters the difference of the conditions of the Covenant of Works and of Grace is insisted on to plead the necessity of a righteousnesse without us in opposition to our own and so Faith must be the condition of the Covenant of Grace as it acteth or resteth on that The second thing that mainly disswadeth from that opinion is that it doth propose something in our selves as the immediate ground of our Justification before God under that title of being our Evangelick righteousnesse for if works concur in that same causality with Faith Then our believing properly must be accounted our righteousnesse and not Christs by Faith taken hold on because these two are inconsistent to wit Faith and works in a proper sense to be our Evangelick-righteousnesse and Christ also For suppose one to be charged at Gods Barr for sin the one way Christ is represented and the other way the mans believing and obedience If it be faid that when we mention believing or Faith it cannot but respect Christ. Answ. 1. Then there is no difference for we acknowledge Faith correlatively taken to be our righteousnesse 2. Then also works cannot concurr in that manner for they cannot so respect him which is all that is intended If it be said that Christ is our legall-righteousnesse that is that by Him we have satisfied the Covenant of Works He having paid in our name but Faith and obedience are our Evangelick-righteousnesse that is as He hath procured a new grant of life upon these easie terms in the Covenant of Grace and so as by performing thereof we may come to have right to what He hath purchased in satisfying the first Covenant Answ. 1. This mis-representeth Gods way of Covenanting who hath not appointed our paying of a small rent as it were a peny to be the ground of our right unto Christs purchase but seing Christ became Cautioner in our name to pay the debt He hath appointed the debtors claiming of and submitting unto his payment to be the terms upon which he shall be absolved as was at the entry to this discourse observed and is clear from Philip. 3.9 where the righteousnesse of Faith which is our Evangelick-righteousnesse and opposed to works and to be found in Christ are one and the one is explained by the other 2. This way doth make a Covenant to be a mids or way for attaining of another righteousnesse for Justification beside Christs and so doth make two righteousnesses in Justification and one of them to be the mids for attaining the other whereas the Gospel righteousnesse is but one in it self by Faith apprehended and made ours 3. Although this may seem not to exalt works by giving them any merit yet it is impossible to account them even to be our Evangelick-righteousnesse or a condition of the Covenant of Grace but there will still be a readinesse to heighten them above their own place which derogateth to the way of Grace that is laid down by Faith in Christ for it is easie to exceed in reference to any thing in our selves considered in it self whereas when Faith is only respected as it apprehendeth Christ it cannot be so considered for it not only merits nothing but it excludeth merit and all boasting and therefore the Lord hath thus wisely ordered that all may be keeped from boasting even of Faith 4. We may answer if by legall-righteousnesse be understood that which may be satisfying to the Law so Christ indeed is our legall-righteousnesse yet so as by the Gospel only we have accesse to Him and have a promise of being accepted through Him without the receiving of which by Faith He is not a legall-righteousnesse to any and so He is our only Evangelick-righteousnesse also and thus our legall-righteousnesse and Evangelick are the same for there is but one charge to a sinner which only can be answered by fleeing to Christ and so He is our legall-righteousnesse as the Laws charge is satisfied by Him and He is our Evangelick-righteousnesse as that mean of answering the Law is to us proposed in the Gospel and for us upon the condition foresaid accepted by the same without which Christ had never been our legall-righteousnesse and the dividing of these two righteousnesses doth suppone that there may be a legall-righteousnesse in Christ to such as may actually never partake thereof and we are afraid that some such thing may occasion this distinction whereas Gods way in the Gospel is to provide a righteousnesse for such as were given to Christ by which they may be actually justified Isa. 53.11 And if Christ be not this Gospel-righteousnesse what can be it For it is by Him we are freed from the curse of the Law which is the end wherefore this Gospel-righteousnesse is preached And it is by putting on Him that even the Gospel holdeth forth Justification But if we consider the Law-righteousnesse strictly as it requireth personall holinesse or satisfaction from the very party so Christ is not our legall-righteousnesse and in that sense it cannot be pleaded for it must therefore follow that He is our Gospel-righteousnesse seing no other way but by the Gospel we have accesse to Him And

whereof was contained in the Marriage-contract Yet cannot they be accounted properly the condition of the Marriage-covenant because the performing of them doth pre-suppose the Marriage just so is it here there are some things that in a large sense are pre-requisit to the clossing of the Covenant or at least do go alongst with it as conviction of sin Repentance historical faith desire of peace and union with God c. something to wit Faith doth actually close therewith some things follow thereon as duties to be performed by one in Covenant as the duties of holiness and bringing forth the fruits of it c. Now to come to our assertions the first of them is this If we take a condition largely Repentance may be called a condition of the Covenant as sensible poverty may be called a condition upon which almes is given or as the forsaking of the fathers house and cleaving to the husband may be called the condition of the Marriage as conviction may be called a condition of the Covenant because it is supposed Yet secondly we assert That if we take a condition strictly and properly Repentance cannot be called the condition of the Covenant but Faith only in that proper strict sense because 1. In the opposition of the two Covenants of Works and Grace Faith is put in opposition to Works and Repentance is not so formally opposed Rom. 10. vers 5 6 c. And Faith in that place is to be understood properly as distinguished from other Graces of Repentance Love c. because it is that Faith which doth peculiarly justifie in opposition to Works and as contradistinguished from them 2. Because that which is the condition of the Covenant of Grace and doth succeed to the condition of the Covenant of Works must be something laying hold on an externall object without a man to wit Christs Righteousnesse for the performing of the condition must be the ground of our expecting the thing promised which only Christs Righteousnesse laid hold on can be reckoned to be But Repentance cannot act thus upon Christs Righteousnesse by taking hold of it without a mans self but it acteth upon an object within himself to wit upon his own sins in turning from them to God which yet it doth but imperfectly and so cannot be opposed in reckoning with God in place of the condition of the Covenant of Works Therefore Repentance cannot be properly the condition of the Covenant of Grace nor yet any thing that is meerly inherent in us and doth not so act upon Christ whereof more was said formerly If it be said that Faith is an inherent Grace no lesse than Repentance The answer is easie to wit That Faith is not considered meerly as an inherent Grace when it is called the condition of the Covenant but as it uniteth to Christ and closeth with Him offered in the Gospel even as in a Marriage consent willingnesse and contentednesse to Marrie such a man although it be an act of the will yet as it is an act of the will it is not considered as the condition of the Marriage-knot but as it relateth to a proposed match and is the accepting thereof And hence though love respect to the party and other things be necessary to Marriage and in a large sense may be called conditions thereof yet are they not properly the condition which constituteth a person married to another because they act not so as to receive and close with the proposed offer 3. Repentance is not that which formally constituteth one a Covenanter because one is not a Covenanter as he is a penitent but as he is a Believer for the immediat satisfying ground of ones claim to the Covenant is because by Faith he hath received the offer and therefore as such he hath right to the Covenant it will not so follow from Repentance to wit upon this formal consideration he exerciseth Repentance therefore upon that formal consideration he is a Covenanter It is true it is an evidence of the former because a penitent is a Covenanter but his being a penitent is not the ratio formalis of his being a Covenanter only it supponeth him to have by Faith closed with the Covenant For we may consider repenting as abstracted from formal closing and covenanting although we cannot separate the one from the other but we cannot consider believing as acting on its object but we must consider it as closing with the Covenant Therefore Repentance cannot properly be the condition of the Covenant as Faith is 4. That which is properly the condition doth of it self upon its fulfilling give one a title to the things promised and doth become the ground of a right unto them it was so upon supposition of fulfilling the Covenant of Works and it is so in all Covenants But Repentance cannot do so Therefore c. If it be said although Repentance cannot so do it alone yet Faith and it may do so together And seing by this opinion Faith is admitted with Repentance joyntly to be the condition of the Covenant That argument cannot hold because it is not said that Repentance is the only condition Answ. The argument doth shut out Repentance from being accounted any part of the proper condition thus If Repentance cannot joyntly with believing in Christ be put in as a piece of our righteousnesse before Gods Throne Then it can be no part of the proper condition because the performing of the proper condition hath a ground in all Covenants to plead for the performance of what is promised and the absolving of the party fulfilling the same upon that account But the former cannot be said of Repentance for our Repentance can no way be alledged before Gods Justice as our righteousnesse Ergo c. This may be made out thus If Repentance may be tabled as any part of our righteousnesse Then it must be either as a Grace inherent in us or as it acteth on Christs Righteousnesse without us But neither can be said not the first because no inherent Grace is to be admitted in that respect in whole or in part not the second because Repentance hath no such faculty of acting on Christs Righteousnesse as hath been said and therefore cannot be said to concur so at all 5. If receiving of Christs offer be the formal and proper condition of the Covenant alone Then Repentance cannot be any part of the proper condition thereof because it is not by Repentance but by Faith that we do receive Him But the former is true receiving and closing with Christ by faith is the only proper condition thereof Therefore c. Beside what is said in the former discourse this appeareth thus If receiving of Christ by Faith doth only formally entitle one to the Covenant and all the promises thereof as such Then it must be formally the proper condition because that entitling to the thing promised is the great character of a proper condition But Faith only is such And therefore is the righteousnesse of

giveth title and right But it is absurd that none should have right to any benefit before perseverance be ended whereas perseverance is a priviledge that a Covenanter may claim These may indeed be called someway conditions of obtaining the possession of the great benefit in the Covenant but not of the Covenant it self and are duties implied to be performed by ● Covenanter but cannot be conditions upon which he is admitted And though somewhat to this purposes was said formerly yet the matter being so like there is no hazard nor prejudice from this co-incidencie Assert 3. Although in strict speaking Repentance be not the proper condition of the Covenant yet as to the naming of it a condition or not we conceive there is no great ground of debate and if the matter be well guarded the expression may be suffered Otherwayes it is no strife about words We conceive that the guarding of the matter doth require 1. That these Errors both of Papists Arminians and Socinians formerly mentioned be carefully eschewed and that by giving it the name of a condition we do not fasten upon it any of these senses especially the last to which it is most liable 2. This would be guarded that Repentance be not shufled-in as a piece of our righteousnesse or that which we make an immediat defence and shelter against the Justice of God of which somewhat hath been formerly spoken 3. This would be guarded that Repentance be not accounted to be a condition is that same capacity and formality of acting as Faith is because that would either confound the nature of these Graces or wrong the way of the Gospel wherein ever something peculiarly is attributed to Faith We come now to the third thing proposed that is if Repentance be necessary to a justified person for obtaining the pardon of sins committed after Justification as well as before it To which we Answer shortly That the Scripture doth hold forth the same necessity in this case as in the former 1. Because there is the same order in the Commands that are given and the promises that are made to them for obtaining pardon as may be gathered from the Epistle to these in Ephesus who may well be supponed to be Believers and the ground is generall in this Epistle to Laodicea vers 19. Whom I love I rebuke and chasten saith the Lord be zealous therefore and repent where Repentance is put-in as a necessary mids for removing of Gods rebuke and quarrel even from them whom He loveth 2. The promises made to Believers run in the same terms 1 Ioh. 1.9 If we confesse God is faithfull to pardon c. where Iohn keepeth the same method in reference to pardon even when he wrote to Believers and putteth himself in the roll 3. Experience doth also confirm the same as we may gather from David Psal. 32.3.4 c. While I kept silence my bones waxed old c. but I confessed unto thee and thou forgavest me c. In which place this connexion and order is clear Neither can it be said that David only obtained the sense of pardon 1. Because he himself doth account it pardon and such happinesse as doth proceed from the not imputation of sin 2. Because Rom. 4. the Apostle maketh use of this experience for the describing and confirming of Justification it self which could not have been if the place had spoke only of the declaration thereof And it cannot be otherwise seing the Law curseth every sinner and the Gospel absolveth none but the penitent It may be gathered also from Nathan's word to David 2 Sam. 12. declaring his sin to be pardoned after his acknowledging which supposeth it not to have been so before that time So also it may be gathered from the Lords dealing with Iobs friends Iob 42. with whom the Lord was angry till they humbled themselves before God Neither can it be well objected here That this may hazard the perseverance of the Saints supposing that some of them may die without actuall Repentance For 1. The Doctrine and nature of the Covenant betwixt God and Believers doth include a twofold impossibility 1. That a sinfull Believer can be pardoned without Repentance because the Lord hath appointed that order and method and that wisely and graciously for the scaring of Believers from sin for the humbling of them under it and for directing of them how to be freed from it And there is need of this least Believers being in a great part corrupt should abuse Gods goodnesse The other is that it is impossible for a justified person to die under sin without Repentance And these two do not crosse one other because the first is conditionall no justified person having sin if he repent not can be pardoned the other is absolute to wit no justified person can die under sin without Repentance because they are kept by the power of God to Salvation 1 Pet. 1.8 And he who hath ordered the end hath also in His Covenant ordered the midses necessary thereunto so that they cannot be again renewed unto Repentance And it is in this as betwixt election and effectuall calling for no elect can be justified till he be effectually called so that if it were possible he should die at age before effectuall calling he could not be saved yet it is simply impossible that any of them can die before effectuall calling so must it be here in respect of the renewing of Faith and Repentance It will be difficult to clear the fourth thing to wit what kind of Repentance to speak so is to be accounted simply necessary for obtaining the pardon of sin because sometimes persons are not soon satisfied with the degree and kind of their Repentance sometimes again even Believers after foul slips are taken away without any sensible-like work of Repentance for the same It may be questioned therefore upon the former suppositions what is to be accounted Repentance In answering to which we shall first lay down some advertisements concerning Repentance in the generall and then some distinctions of the same from which the answer may be easily formed 1. It is no peremptory degree of Repentance that is required as simply necessary it is sincere Repentance having its native fruits that is to be acquiesced in This sincerity of Repentance is not to be judged only by the sorrow horrour or grief that sometimes do accompany it nor by the continuance thereof in its exercise because Repentance may be true where little of these are and it may be unfound where much of these is sensible and that for a long times continuance as experience doth confirm 3. The sincerity and sufficiency of Repentance therefore is to be tried mainly by the rise and effects thereof c. to wit if respect to Gods honour affect the heart with the sense of its sin and if it so affect as sin becometh hatefull the person is humbled in himself and brought to esteem of and put a price upon Gods Grace in Christ

was formerly observed Therefore it must be something that can no otherwayes be procured but by Christs purchase And according to what is said it is not purchased to any Reprobate though it be necessary for their obtaining of any benefit of Christs purchase Therefore it cannot be said that they are redeemed For at most it saith that they are redeemed upon a condition which they can never possibly perform and this will infer That they are not redeemed at all for a peremptory exclusive conditionall offer where the condition is impossible and known to be so to the offerer is equipollent to an absolute refusall as suppose one would offer to relieve another from bondage or to pay their debt for them upon condition and no otherwayes that such a person should at once drink up the whole sea that offer so circumstantiated could not be looked upon otherwayes but as an absolute refusall Again if He hath not purchased Faith to them Then there is no saving Grace purchased to them And if neither Faith nor any saving Grace be purchased to them It will be hard to say that Christ hath died for such for whom no saving Grace is purchased Fifthly We say further If all men be conditionally redeemed Then we must say that all the midses necessarily concurring in the Work of Redemption for making of it compleat must be conditionally purchased also for as by the acknowledged ground that is called absolute Redemption wherein Faith and all the midses are absolutely purchased So it will follow that in this conditional Redemption all these midses must be conditionally purchased for the end and midses are in one bargain where the one is purchased the other is purchased so where the one is absolutely purchased the other is so also and therefore where the one is conditionally purchased the other must be so also but it cannot be said that the midses to wit Faith Regeneration and other Graces are conditionally purchased because this will be the sense thereof that Christ hath purchased Faith in Himself to such persons upon condition that they should believe in Him which I suppose none will affirm It will follow therefore that they cannot be said to be conditionally redeemed even as to the end Sixthly If any conditionall Redemption be supposed to be or if Christ be said to have payd the debt of all even conditionally Then this must be looked upon as a singular effect of Gods Grace and a speciall evidence of the excellent freenesse thereof for provoking the hearts of all such to praise for the same now such a mould of conditionall Redemption as is proposed doth no way look like Grace nor tendeth to the engaging of such as are so redeemed to blesse and magnifie God Therefore it is not to be admitted That it doth not look like Grace will easily appear by considering 1. that Grace is every way Grace else it is no way Grace according to an ancient saying of Augustine that is it is Grace in the end and Grace in respect of the midses also But here whatever may be said of the end sure there is no Grace in respect of the midses seing no necessary and effectuall mids for attaining of the end is provided for in this supposed bargain of conditionall Redemption Therefore it can neither be said to look like a bargain of Grace nor yet to tend to the commendation thereof 2. We may consider that as to the effect or end this bargain doth not make the same free unto these that are comprehended under it for it leaveth them to perform a condition for obtaining of the end and that in their own strength without furnishing them for the performance of it even though they be of themselves in an incapacity to perform the same and how unlike this is to a Covenant of Grace may easily be gathered 3. This conditionall Redemption doth neither make the effect supposed to be purchased certain nor possible certain it cannot be seing it never cometh to passe possible it is not seing it dependeth upon a condition which as it is circumstantiated is simply impossible yea and is supponed to be so in the Covenant of Redemption for we must look upon this condition in respect of its possibility not only with regard to men as men endued with natural faculties but we must look upon it with respect to men as they are in their corruption incapacitated to do any thing that is spiritually good such as this act of believing is Now in the Covenant of Redemption it is supposed not only that Faith is necessary but also that man is corrupt sold under sin and so cannot of himself except it be given him believe and yet in this same Covenant It is agreed that Faith be purchased and bestowed upon some because of the former reasons and even then such who a●e supposed conditionally to be redeemed are past-by and deliberately no such thing is capitulated-for concerning them Therefore the effect must notwithstanding of this be still impossible And if so Can it be said to be of Grace which is so clouded in the terms thereof and doth neither make any good possible to these who are comprehended in the same nor give through occasion to glorifie Grace as shining in the freedom comfortablnesse and refreshfulnesse thereof and in effect it seemeth rather to obscure Grace than to manifest the same and therefore ought not to be pressed in the Church For a conditionall transaction in this mould would be as if one should be said to have paid the Turks for so many slaves to be sent home to him in such and such Ships as himself only could send for them and that this purchase should be valid as to these slaves upon condition allanerly that they should return in such and such Ships unto him and yet in the mean time he never intend to send these Ships for them but in the same bargain conclude that Ships should be sent only for such and such others would not these slaves necessarily continue under their bondage and would this so be accounted a Redemption amongst men or yet a wise conditionall bargain and is that to be attributed to the only wise and gracious God and our blessed Lord Jesus which is upon the matter the same to wit that our Lord Jesus should pay the debt of so many upon condition that they should believe in Him by such Faith as He only can procure unto them and withall that in the same Covenant it should be expresly capitulated that our Lord Jesus His sufferings should be accepted for procuring of Faith to some others allanerly and to none else whereby these supposed to be conditionally redeemed are absolutely excluded upon the matter This conditionall Redemption therefore is not to be contended-for Lastly Besides these this opinion will infer many absurdities and intricacies not easily extricable as First If Christ Jesus hath died for all conditionally Then it will follow that either He died equally for all or one

is fully happy freed from all miserie and enjoying fully unchangeably and eternally what may make them compleatly happy even God Himself Matth. 5.8 Or the words contain a great end men naturally aim at to wit Blessednesse and 2. the compendious clear way of attaining it by dying in Christ implying 1. a being in Him 2 Corinth 5.17 which is to be a Believer by Faith united to Him 2. to live in Him this is presupposed also for death followeth life Gal. 2.24 that is an exercising of Faith not only for attaining spirituall life but for the fruits and acts of it also living like one in Christ and by vertue of that life bringing forth fruits Iob. 15.4 3. To die then in Him is the adding to these faith exercising itself on Christ in reference to death when it cometh chearfully willingly boldly and confidently in the Faith of Gods promise committing it self to Him 2 Tim. 1.12 as Stephen Acts 7. and carrying with it the sense of its own naughtinesse even to death notwithstanding whereof it resteth it self over upon His gracious promise and like David 2 Sam. 23.5 dieth there contentedly These are blessed This in generall of dying in Him If it be applyed to such in particular who suffering for Him keep faith in Him to the end it will suit with the scope as if he said these that suffer for Christ rightly by persecution under Antichrist and thus to die for Him is to die in Him shall be blessed as if he had suffered under Heathens although the world think there is a great difference The third is the qualification added with its confirmation yea saith the Spirit from henceforth c. which doth not imply that these who die in Christ are from the time of their death blessed as freed from that fancied Purgatory and all labours which certainly is Truth otherwise neither could they from the instant of their death be called Blessed nor yet said to be at rest from their labours For 1. the blessednesse here is brought in as something peculiarly encouraging the Godly against these coming trials 2. The word from henceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from now looketh to the instant the prophesie relateth unto as when Christ saith Matth. 26. from henceforth I will not drink of the fruit of the vine it is as if He had said from this time forth so here otherwise it would be from thenceforth if it related to death simply beside the connexion here will not agree that they may rest it is not for they shall rest for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is causally to be understood If it be asked then what peculiar happinesse or encouragement is holden out to the Godly under Antichrists troubles now Answ. 1. It strengtheneth them against the many calumnies of persecuters reckoning them not Martyrs but ill doers for now they suffer from Christians not from Heathens as Martyrs did formerly The Spirit saith not only before this but from henceforth shall they be fully blessed that die in Christ even under Popes as well as Heathen Emperours 2. They are now blessed because freed from many great troubles crosses and tentations that were coming on the world for rejecting the Gospel now preached in which outward troubles the Godly living are involved Isa. 57.1 2. 3. Their blessednesse is the more now because hell groweth hoter as vers 9 10. and it is more mercy to be freed of it 4. They have this use and advantage of their pains as to have peace and clearnesse at their death no fear of Purgatory and clearnesse of salvation now after the Popish uncertainty is banished giveth them quiet which is a great advantage in this time yea whatever the world think of them who in zeal for Christ do suffer under Antichrist God will esteem and reward of Grace their suffering Matth. 5.16 and take speciall notice of what testimonie is given for Him The words yea saith the Spirit are to confirm this Truth to be divine because the world would not believe it The fourth thing confirmeth these reasons to wit why from henceforth they are blessed 1. They are freed from their labours which is supposed in their life they suffered 2. Their works do follow them for these labours they have joy These sufferings work to them a far more exceeding and eternall weight of Glory and there is a proportionablenesse in their glory to their suffering 2 Corinth 4.17 suitable to it though not deserved by it Rom. 8.17 Therefore are these works said to follow in respect of the fruits of them but not to go before as causes to procure an entry In a word God remembereth their good works and in heaven they have the fruits of them Isa. 3.10 Vers. 14. We come now to the last part of the Chapter which setteth forth Gods executing His judgements against Antichrist and his kingdom in deeds when words do not the businesse It is set out in two similitudes one of an harvest whereby the world is compared to a field the wicked to corn and the execution of judgement to reaping like as in the other similitude of a vintage Both of them set out 1. the multitude of wicked men that are like fields of corn and clusters of grapes good men like Berries here and there 2. A growth of sin and an height of ripenesse that it cometh unto as corns at harvest 3. A readinesse of judgement and easinesse of executing it as with a sickle both which similitudes are borrowed from Ioel 3.13 Put ye in the sickle for the harvest is ripe come get you down for the presse is full that is for the wickednesse is great and Ier. 51.33 the like is spoken of Babylon For understanding of this obscure place as soberly we ought to search in what is apparently to come for the most part if not for all we would consider and observe these four things concerning it 1. That both these similitudes hold forth wrath and sad judgements to come 1. Concerning the last it is certain for what is gathered is cast in the wine-presse of Gods wrath and the similitudes are every way alike harvest and vintage sharp sickles are the instruments and they are both ripe Beside these places Ioel 3.13 and Ier. 51.33 hold out an harvest of wrath when wickednesse is ripe which similitudes may well be made use of here when there is clearly an allusion to Babylon So they seem to be of one nature though different in degree Again the scope here cleareth it for it is the fulfilling of these former threatenings of the preceeding Angels and the summary expression of what followeth in the vials which are degrees of the same judgement which ascendeth from the lesse to the greater as the exposition will clear 2. Consider that though both hold out judgements yet apparently different judgements not in kind or object But 1. in degree the vintage is a greater judgement as the close of all 2. In time as it is greater so it is after as

fully obliterated and dissolved as concerning the Covenant made with the Fathers Rom. 11.26 are now made ready 2. This readinesse is now set out in two expressions 1. figuratively she is cloathed in fine ● linnen clean and white 2. More plainly it is the righteousnesse or justification of the Saints Both may be two wayes understood 1. Of Christs imputed righteousnesse whom we are said to put on Rom. 13. ult and Gal. 3. when by faith we are united to Him and made partakers of His righteousnesse for the hiding of our nakednesse as in His counsell to Laodicea Chap. 3. 2. It may be understood of inherent righteousnesse which also in some respect we are said to put on Col. 3.12 In the first sense it is called clean and white simply for so Christs righteousnesse is without spot In the second sense it is so comparatively or it is cleannesse and whitenesse not absolute but in respect of what they were and in respect of the holinesse of other times This shall now be more 2. The righteousnesse or justification of the Saints is also two wayes understood 1. for a righteousnesse before men evidencing their justification before God so it is said Iam. 2. that Abraham was justified by his works 2. For that which indeed just fieth and is the cause of our justification before God and so Rom. 4. Abraham was not justified by works not only excluding all the works of the ceremoniall Law for it was then not given but even of the morall Law But he was justified by faith in Jesus Christ which was imputed to him for righteousnesse the former is the same with inherent righteousnesse the latter is called imputed Now though we take in both here as they are alway conjoyned and go together and holinesse serveth in a speciall way to make ready and meet for enjoying Christ in Glory when these garments shall be fully white yet we understand here Christs imputed righteousnesse or the righteousnesse of faith especially as that which maketh the Lambs wife ready and that for these reasons 1. This cloathing is that which is the righteousnesse of all Saints and that before God but that of faith was Abrahams before the Law Rom. 4. Davids under the Law Psal. 32. with Rom. 4. and Pauls under the Gospel Philip. 3.9 therefore so here 2. Christs righteousnesse is only spotlesse and clean ours is unclean the best being filthy 3. This readinesse is that upon which the marriage with Christ standeth and serveth to close with Him in that Covenant but that is in the offer he that believeth s●●ll be saved and it is the want of that that casteth and marreth the making of the marriage for holinesse inherent preceedeth not our union with Christ which is our marriage but followeth our consent when the bargain is closed as duties of a person married 4. It agreeth best with the scope in reference to the in-coming of the Iews they are made ready and brought in by the contrary of that for which they were cast off but that Rom. 11. was unbelief stumbling at the stumbling stone in going about to establish their own righteousnesse and not submitting to His Rom. 9. and 10. vers 3. Therefore now that which maketh them ready must be faith and submission to Christs righteousnesse 5. This agreeth best with and is clear from the expressions setting forth the manner how she is made ready and that in two expressions she is cloathed with it that speaketh to the resemblance of putting on something from without in which this readinesse and decoring consisteth and not of what is within as Rev. 3. which pointeth at imputing of righteousnesse 2. That it was granted to her to shew it was not of her self it was given and freely given and gifted to her which saith it is not inherent holinesse for that someway inferreth debt and is opposed to grace Rom. 4.9 and 11. Eph. 2. but it is of grace which is the same with faith that it might be free Rom. 4.16 Eph. 2. and that to all the seed by which it appeareth how we are to reconcile vers 7. with this Thus if we look to the scope as it is propheticall this Verse saith 1. that these Iews on whom blindnesse and hardnesse hath layen long shall in the end in due time be brought in to believe on Jesus Christ and to submit to that righteousnesse which is common to all Saints Gentiles as well as Iews and to take that one way of salvation with the Gentiles which they have so long rejected God shall freely re-ingraft them again in His Church by that same faith which they despised 2. That they at their in-coming into the Church of God at that time shall be more eminently shining in holinesse than formerly when the Gentiles shall provoke the Iews and there shall be a holy emulation amongst them more fully to adorn the profession of the Gospel then shall the number of believers be increased and their qualifications of holinesse at a higher pitch This flourishing estate is promised whatever be of externall peace The confirmation followeth vers 9. where consider 1. who confirmeth 2. What he confirmeth 3. How First The person confirming is not God or Jesus Christ for it had not been a fault vers 10. to have worshipped hmi but is an Angel it is like that Angel who Chap. 17. came to shew Iohn the judgement of the whore and whom it is like God made use of to shew Iohn the things to come Chap. 1.1 That which he confirmeth in an extraordinary way by a speciall commission to write that the thing may be the more observed is set down in these words Blessed are they who are called unto the marriage supper of the Lamb. The Lamb is our Lord Jesus often called so His marriage here is that vers 7. especially of the Iews in-calling to faith in him It signifieth 1. that betwixt Christ and believers there is a mutuall tye consent and obligation of each to other 2. That it is reall 3. A near tye 4. Kindly and loving 5. Indissolvable 6. For believers advantage to share of what He hath It sheweth in a word a kindly and loving relation between Christ and them beyond what is betwixt Him and others It is called a marriage supper not mainly from that custome as if then suppers had been most rise feasting times at Marriages what ever truth be in it for Mat. 22.3 it is called a dinner that the guests are invited unto but this seemeth to be the cause that Matth. 22. looketh to the Iews first calling at the preaching of the Gospel which they rejected and it is called a dinner they being more timely invited to it with the first This again looketh to their calling which shall be made effectuall when the day draweth near to an end at their restoring therefore it is called the marriage supper as more immediately preceeding the solemnizing fully of the Bridegrooms Marriage when the Queen shall be brought to His