Christ could not have bin our justification either in whole or in part in case it had bin performed by our selves is evident from hence because man being once fallen by sinning against the Law and made obnoxious to condemnation can never be raised or recovered againe by ten thousand observations of this Law The Law was able to have given life had it alwaies bin fulfilled and never broken but unto him that had once failed in the observation of it though he had bin made able to have kept it ten times afterward it had no power at all to give either life or justification The guilt of that sinne wherin he had once sinned could never have bin purged by any Law-righteousnesse noactive obedience whatsoever would ever have bin an attonement for him Without shedding of blood there is no remission of sinnes Heb. 9.22 Let me joyne another argument of the same lineage and stock with the former That which men are not bound by any Law or command of God to doe in their owne persons Argum. 22 SECT 3 for their justification cannot be imputed from another to any such end But men are not bound by any Law or command from God to observe the Moral Law for their justificatiō Therefore the observation of it cannot be imputed unto them from any other for any such end The reason of the major proposition if the conclusion sticks there is because imputation in the sense it is still taken by our adversaries in this controversie must be found out and ordained by God to supplie personall defects and inabilities But where there is no Law or command given unto men to obey there can be no personall defect It is no sinne or defect in any man not to obey where he hath no command and consequently there is no place nor occasion for any imputation to supplie it For the minor there is both substance and appearance enough of truth in it to privilege it from being a proposition of any further contention or strife Most evident it is from the whole course and current of the Scriptures that man in his lapsed condition since the fall had not the Law of works or the observation of the Morall Law imposed upon him for his justification before God but the Law of Faith only The morall Law as it hath received a new authority and establishment from Christ obligeth and bindeth the conscience under the Gospell to the observation thereof by way of dutie and thankfulnesse unto God but neither now nor at any time since the fall did it ever bind any man to the practise of it for his justification And therfore where it is said Rom. 2.13 that the hearers of the Law are not just before God but the doers of the Law shal be justified the meaning is not as if God exacted the strict observing of the Law for their iustification or that none should be iustified without such an observance but either 1º the words may be conceived spoken in a kind of ironie as if God did deride the hope and confidence of all those that should stand upon any such doing of the Law for their instification A man that promiseth a reward or matter of benefit upon such termes and conditions which he knoweth will never be performed by him that undertakes the performance of them rather derides the pride and ignorance of his presumption then really intends the collation of what he seemes so to promise To this interpretation Beza much inclineth in his marginall note upon that clause Or else 2º the meaning of those words the doers of the Law shall be iustified may be only this that God will accept justifie and save only such who out of a sincere and sound Faith towards him by his Christ shall addresse themselves to serve and please him in a way of obedience to his Lawes In this sense which I rather conceive to be the expresse intent of the Apostle in the words the doing of the Law is mentioned not as the meanes or meritorious cause of the iustification adjoyning but either as a condition sine quinon without which iustification is not to be expected or rather as an outward signe and manifestation of the persons that shall be iustified but in another way viz. by Faith Thirdly and lastly by the Law in this place the doers whereof as is said shall be iustified is not meant the Morall Law only which restreyned signification was simply necessary to have given the clause any colour of opposition or contradiction to the proposition mentioned but the whole Mosaicall dispensation consisting according to the common distribution of Ceremonialls moralls and judicialls The observation of all which no man I think ever affirmed to have bin imposed by God upon men for their justification But I feare we stand too long about oyling a wheele which would run merrily enough without it Let us rather heare the voyce of a new argument speaking Jf God requires only Faith of men to their justification then he imputes this Faith unto them thereunto Argum. 23 SECT 4 But God requires only Faith to justification Ergo. The consequence in the Maior Proposition is blamelesse for this reason because to impute unto iustsfication and to accept unto justification are somwhat differing in sound but nothing at all in sence and signification Now if God should require faith of men and onely Faith to their Iustification and not accept it thereunto he should make a bargaine or Covenant with men and refuse to stand to it when he had done his overtures would be faire and gracious but his intentions would be to seek and no where in Scriptures to be found If it be here replyed and said that though God requires onely faith of men to their justification yet he requires somwhat more and besides at the hand of another thereunto therfore that which he imputes unto men for their justification is not necessarily that which he requires of themselves but rather that which he requires of another for them To this I answer if it were the righteousnesse of Christ which is presumed to be the thing required of another and not the faith that is required of themselves that God imputes for righteousnesse unto them in their justification then may this righteousnesse of Christ be imputed for this end and purpose before yea and without the faith of any man For it is certaine that the Faith of men addes no vertue or vaiue to the righteousnesse of Christ therfore if this be that which God imputeth for righteousnesse in justification it may be imputed aswell without faith as with it and so men might be justified without beleeving Neither will it help in this case to say SECT 5 that imputation followeth the will and pleasure of God and therfore the righteousnesse of Christ is not imputed unto any but to him that beleeveth because the will and pleasure of God is not to make imputation of it in any other way or upon any other terms For To this
of a distinction is given the opposite member being implied is still to be framed to it as readily it may Therefore Paul had no intent to shut out but to bring in the works of the Law as wrought by Christ into the businesse of Iustification To this I answere sundry things First that the active obedience or righteousnesse of Christ should be wholly excluded and be made a stander-by so as to have nothing at all to do in the great businesse of Iustification this discourse hath no where affirmed hitherto neither doth it savor any where of the spirit of that affirmation It hath been expressely acknowledged from the beginning to have a gracious and blessed influence thereinto as it issueth and falleth into his passive obedience which together may be called a righteousnesse for which but at no hand with which we are justified Therefore this objection contending and pleading for an admission of the workes of the Law as done by Christ into Iustification doth no waies contradict the answere given in any part of it except it can prove the necessity of this admission of the active righteousnesse of Christ either for the materiall or formall or instrumentall cause of Iustification which it no waies doth nor pretendeth to do And the truth is whosoever shall doe it that is goe about to make this righteousnesse of Christ either the formall o◠materiall or instrumentall cause of Iustification will be found upon a due examination wholly to dissolve and overthrow the merit of it the establishment whereof is yet pretended as the great and pious designe of that opinion Secondly I answore that the inference insisted upon in the objection from the Scripture mentioned comes heavily and with much unwillingnesse and reluctation out of the premisses there is no necessitie nor indeed so much as a face of probabilitie in it The Holy Ghost may reject the works of men from being the cause of such or such a thing and yet no waies suppose or intimate that the works of another should be the cause thereof As when we deny either the Faith or works of any man foreseene to be the cause of his election we do not imply that the Faith or works of Christ foreseene are the cause of such election No more doth it follow that because Paul rejects the works of righteousnesse which men do from their justification that therefore he must needs imply a substitution of the workes of Christ in their stead If the words had gone thus Not by the workes of righteousnesse which we OUR SELVES had done this had beene somewhat a higher ground and a more rationall advantage to have infer'd the opposite member of the distinction viz. but by the works of another or of Christ As Act. 20 24. where Paul expresseth himselfe thus Neither is my life deare unto my selfe c. here the opposite member of the division may with good probability be conceived to be implied after this manner my life is not deare unto my selfe THOUGH IT MAY BE DEERE UNTO OTHERS And yet even such an intimation here is not of absolute necessitie neither But if the tenor of the words had only run thus Neither is my life deere unto me so that I may fulfill my course with joy No man would ever have dream't or thought of any further thing to be implied then what was expressed So when the Holy Ghost in a direct and plaine tenor of Speech speaketh only thus Not by the workes of righteousnesse which we had wrought not which we our selves had wrought for men to conclude or inferre an implying of workes wrought by another is in plaine and necessary interpretation to make themselves wise above that which is written But thirdly to put the matter out of all question that excluding the works of the Law which we had done he had no intent by way of opposition to imply the works which another might doe he expresseth plainly the opposition himselfe and tells us that it was according to his mercy that he saved us not by the works of righteousnesse which we had done but according to his mercy he saved us Therefore here can be nothing implied by way of opposition because the opposition is fully and distinctly set downe And Fourthly least any might yet say that it may be according to Gods mercy and yet by the works of righteousnesse wrought by Christ too these two may easily be reconciled and stand together the Apostle delivers himselfe distinctly of that wherein this mercy of God he speaks of consisteth not in saveing of us by the works of Christ imputed to us but in regenerating of us and washing us in the new birth Fiftly and lastly as such an inference is no waies necessarie SECT 6 nor so much as probable so is it no waies pertinent to the purpose for which it is so earnestly contended for though it should be granted Because it is evident that the Apostle here rejects the workes of righteousnesse which he names from being any causes antecedaneously moving God to save us and not from being the formall cause of justification So then let us give the objection it s owne hearts desire even that it murmur's so much after viz. that the works of Christ must of necessity be here implied yet will it perish and come to nothing even whilst this meat is in the mouth of it For all that will follow or can be concluded by the imaginary advantage of such a supposition is only that whereof themselves will be ashamed when it is brought forth unto them viz. this that it is not the works of the Law which we have done our selves but those which Christ hath done that have moved God to save us by the washing of the new birth and by the renewing of the Holy Ghost Which if it be understood and meant of the decree and purpose of God so to save us is against the truth if it be understood of the execution of this decree is against themselves For that which moved God to decree or intend this salvation unto us was nothing out of himselfe but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that good and gracious pleasure of his will Eph. 1.5 or as that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his will is somewhat more emphatically with more of the Spirit and life of the originall in it rendred by our Translators ver 11. of his owne will implying as I conceiv◠that that will wherewith God willeth and purposeth to save his people is intirely his owne borne and begotten as it were only out of himselfe without the seed of any consideration of any thing whatsoever out of himselfe As for the execution of this decree in the actuall justification or regeneration of those whom he hath purposed to save if this be ascribed to the works of righteousnesse done by Christ as the cause moving God thereunto this cleerely establisheth the merit of the righteousnesse of Christ in justification but overthroweth the formality of it which is that
Joseph gave Gen. 41.32 why Pharohs dreame was doubled by God unto him was to shew that the thing was established by God so the reason why Paul mentions the second time so immediatly upon the former the consistence or standing of this righteousnesse in and by Faith in all likely hood was this to shew that this righteousnesse certainly will carry it notwithstanding all the unlikelyhood and seeming imperfections of it and that the thing is fully concluded and established with God accordingly Or as it is often in speech betweene man and man when a man hath spoken that which seems improbable to him to whom it is spoken and may be conceived that the Speaker was mistaken in his words and would correct himselfe if he considered what he said it is usuall in such a case if he that spake spake advisedly and be able to make good what he said and meanes to stand to it to speake the same thing over againe and so to confirme and ratifie that which was spoken against both the unlikelyhood of the thing and the unbeliefe of the hearer It is a passage I conceive carried by some such rule as this which the Apostle hath in the following Chapter ver 4. Rejoyce in the Lord alwaies Now because these Philipians were under great trialls and afflictions and so might think it was no time for them to rejoyce in and that Paul had forgotten himselfe and the condition they were in to speake to them of rejoycing therefore to shew that he knew well enough what he said and that he had weighed his words sufficiently before he put them downe and that there was no other cause but why they should rejoyce in the Lord notwithstanding the fiery triall that was upon them he redoubles the words of his exhortation Rejoyce in the Lord alwaies and againe I say rejoyce So Paul here having once affirmed that the righteousnesse wherein he desired to be found was the righteousnesse which is by the Faith of Christ least he should seeme to have spoken that which he would not stand to or that which he would upon second thoughts retract he speakes the same words in effect the second time and avouceth that very righteousnesse which is by Faith to be that righteousnesse that he would stand to and desired to be found with If Paul had had any mind or inclination at all to have placed the righteousnesse by which he was to be justified in the righteousnesse of Christ imputed here was even a tempting occasion and opportunity to have drawne him into expressions of himselfe that way But we see here is loud speaking againe and againe of the righteousnesse of Faith but altum silentium profound silence of any righteousnesse from the imputation of the righteousnesse of Christ This for a fift proofe from Scripture CAP. VII VVherein the imputation of Faith for righteousnesse is further cleered from the Scriptures SIxtly SECT 1 that that which God imputes for righteousnesse in Iustification is not the righteousnesse of Christ himselfe in the sense refused in the first Chapter of this discourse but Faith in Christ I conceive may be cleerely wrought out and evicted out of all those Scriptures where Iustification is ascribed unto Faith Not to heap up places in this kind which are confessedly many Therefore we conclude that a man is justified by Faith c. Romans 3 28. So againe Romans 5.1 Therefore we being justified by FAITH c. All confesse that MEN are justifyed by Faith and indeed the conclusion thus far is greater then can be gaine-said The pregnant letter of the Scripture is too hard for any mans contradiction Now when men say and professe according to the Scriptures that Faith iustifieth I demand what is it they meane by Faith do they not meane their beleeving or the Act of Faith usually so called and expressed which by the assistance of of the Holy Ghost is raised within them and put forth by them If by Faith in this case they meane any thing besides either the habit or act of beleeving I confesse my soule hath not yet entred into their secret The Scriptures in the matter of Iustification seeme rather to speake of that which we call the act of beleeving then of the habit and so learned Dâ—vines as far as I have observed generally conceive Now for men to say and to professe themselves that Faith justifieth and yet to condemne it for an error in another that shall say and hold that it is an act of Faith that justifieth hath in my apprehension as much inconsistencie of reason in it as if a man should grant that Hierusalem once was the joy of the whole Earth and yet should censure him that should say that the Citie Hierusalem was ever so or that should grant that Paul laboured in the Gospel more then all the Apostles but would not endure him that should say that Paul the Apostle did so As Hierusalem and the Citie Hierusalem are the same and Paul and Paul the Apostle the same so are Faith and the act of Faith but the same and if one justifieth certainly the other justifieth also It may be it will be here said SECT 2 that they which confesse that Faith justifieth doe not meane or conceive of it as divided or severed from it's object CHRIST No more did ever any man that had but the first fruits of reason given him for his allowance For a man to say that he seeth and yet to affirme that when he seeth he seeth nothing is to professe open enmitie against common sense and reason Neither is it any other in him whosoever he be that shall conceive of any act of Faith that is not exercised or acted upon its object either Christ in person or Christ in promise or the like It is unpossible that any man should beleeve but that he must beleeve something or in some person and so when any man speakes of Faith or beleeving he must of necessity imply the object with or in the Act though he names only the Act and not the object as the usuall manner of the Scripture expression is where Faith or beleeving is 40 times mentioned without addition of the object Christ or the promise of God in Christ or any thing equivalent to either Secondly it may be it will be said that when men professe and say that Faith iustifieth their meaning only is that Faith justifieth instrumentally and not otherwise To this I answere neither hath any thing more bin said hitherto by me neither is any thing intended to be said in the sequel but according to the rule of this position Faith justifieth instrumentally But thirdly it may be it will be yet further obiected and said SECT 3 that when men confesse that Faith iustifieth their meaning is that it Iustifieth as it takes hold of Christs righteousnesse I Answere if this also should be granted but the Scripture as hath bin said never mentioneth or describeth justifying Faith under any such consideration yet it
and agreeable to that nature in him which we call JUSTICE or severity against sinne and if he had pardoned sinne without it he had lost or passed over an opportunity of the declaration and manifestation of it to the world but had done nothing repugnant to it or to the prejudice or disparagement of it And thus far I can willingly subscribe to the opinion But whether such a free and satisfactionlesse condonation may be conceived to have had any possible consistence with the wisdome of God and therefore whether it had bin simply possible or no I am yet somewhat unsatisfied For a man to over-slip an opportunity that might lawfully be taken hold of and managed by him to some speciall advantage to himselfe either in point of Reputation Estate c. or the like is repugnant to the principles of sound wisdome and discretion but not of Justice at least not of Justice properly so called And the Holy Ghost Heb. 2.11 making it a thing so well becoming God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. For it became him c. intending to bring many children unto glory to consecrate the Prince of their salvation through sufferings i. not to save men without the death and sufferings of Christ seems rather to ascribe this cariage and method of the businesse to the wisdome of God then to his Justice But because confidence requires better grounds then present conceptions and apprehensions I forbeare further contending about the point in hand for the present Only I desire this may be considered and remembred as fully evident from the tenour of the Conclusion last estsblished that neither did the Law require of Christ the suffering of those things which he suffered nor were the things which he suffered every waies the same though in consideration value and importance the same fully with those the suffering whereof the Law threatned against all transgressors CAP. III. Certaine distinctiōs propounded and explained necessary for the further understanding of the businesse in question and the cleering of many difficulties incident to it THe word Iustification is taken in a double sense Distincti 1 SECT 1 either actively or passively In the active signification as farre as concern's the question in hand and as the Scripture use of it extendeth in the great businesse of the Justification of a sinner before God it most usually signifieth that act of God whereby he justifieth i. absolveth a beleeving sinner from the guist of and punishment due to his sinnes It may in this active signification signifie also any act of any other efficient cause of Iustification whatsoever of which kind there are many as we shall shew afterwards whereby it operates or contributes any thing towards this effect the justification of a sinner Yea to this active signification of the word may be referred the act of the forme it selfe or formall cause of Iustification which also in a way proper to it may be said to justify In the passive sense justification may signifie the effect it selfe of any or of all the former actions but most properly and frequently it signifieth that comcompleate and intire effect wherein all their severall influences and contributions meet and center together viz. that alteration or change which is made in the person or rather in the estate or condition of a person when he is justified which effect alteration or change standeth in this that whereas he was before the passing of such an act upon him a man under the guilt of sinne and liable to condemnation now he is a free man acquited and discharged from both In the former sense justification is atributed to God 1 Rom. 8.30 Whom he hath called them also he hath justified c. and ver 33. it is God that justifieth and so to Faith often In the latter sense it is attributed to or spoken of men Rom. 5.1 Therefore being justified by Faith c. and ver 18. Even so by the righteousnesse or justification of one the free guift came upon many to the justification of life i. to the full discharge and acquitting them from all sinne upon which life and salvation alwaies follow So that if the Question be asked what our justification is or wherein it stands it must first be inquired what justification it is that the Question intends for active justification is one thing and passive another and answere is to be made accordingly In like manner remission of sinnes signifieth either Gods act whereby he remitteth a manssinnes or else the effect of this act in and upon him whose sinnes are so remitted And generally all actions either have or in sufficient propriety of speech may have the same name with their proper passions or effects yea and sometimes with the relations resulting from them As calefaction frigefaction c. It is true there are severall other acceptions and significations of the word Iustification besides absolution from sinne when it is or as it may be used in other cases or upon other occasions as Christ himselfe is said to have bin justified 1 Tim. 16. who yet had no sinnes forgiven him and Abraham is said to have bin justified by workes Jam. 2.21 who yet had not his sinnes forgiven by or through his works So a man that is falsely accused may be justified and yet have no offence forgiven him as Christ was by Pilate when he professed that he found no fault in him Luk 23.4 But in the case and Iustification of a sinner before God the word justification still signifies and imports absolution from or remission of sinnes together with the punishment due to them Neither can there any instance be produced from the Scriptures of any other signification Iustice or righteousnesse Distincti 2 SECT 2 hath severall acceptions in the Scriptures when it is atributed unto God it signifies sometimes that universall and absolute holynesse and integritie of his nature which maketh him infinitely averse from doing any thing little or much contrary to the true rules of Iustice and Equity and inclines him only to do things agreeable hereunto Thus it seemes to be taken Psal 11.7 For the righteous Lord loveth righteousnesse c. So Dan. 9.14 Rove 16.5 besides many other places Sometimes againe and that very frequently it signifieth that nature in God which we commonly call truth or faithfulnesse in keeping promise Thus it is taken Psal 36.6 Thy righteousnesse is like the great Mountaines i. thy truth in thy promises can never be shaken or removed Thus Heb. 6.10 God is said not to be unrighteous i. as Paraeus well interprets not unfaithfull in his promise c. So againe 1 Ioh. 1.9 God is faith full and Iust to forgive us our sinnes i. constant in his promise this way Thirdly by the righteousnesse of God is often meant that gracious affection and disposition of his towards his people by reason whereof he is still propense and inclineable to doe them good as either to relieve and support them in trouble or to
deliver them out of trouble or the like And this doubtlesse is the most frequent signification of the word of all other Thus Psal 145.7 They shall abundantly utter the memory of thy great goodnesse and shall sing of thy righteousnesse that is of thy clemency and grace towards thy people So Psal 51.14 Mica 6.5 besides other places without number Fourthly that gracious purpose and intent of God towards his elect for giving them saving Faith in due time is sometimes called the righteousnesse of God Thus 2 Pet. 1.1 those beleevers to whom Peter writes are said to have obteyned like precious Faith with him through the righteousnesse of God c. Fiftly that which is of most concernment to the question in hand by the righteousnesse of God is sometimes meant that Iustification or that way method or meanes of Iustification whereby God Iustifieth and makes men righteous Thus Rom. 3.21 The righteousnesse of God which is without the Law i. that way and course which God hath found out for the Justification or making men righteous which consists not in the observation or works of the Law is said to be manifested being witnessed by the Law i. the writeings of Moses and the Prophets So the verse following the righteousnesse of God which is by the Faith of Iesus Christ In the like sense the word is also used Rom 1.17 Rom. 10.3 In all which places with their fellowes by the righteousnesse of God is meant that Iustification or way of making men righteous which God himselfe out of his speciall wisdome and grace hath found out and recommended unto the world as being farre differing from that way of Iustification which the wisdome of the flesh and the thoughts of men run so much upon viz. by workes and observation of the Law In the same kind of expression mens owne righteousnesse signifies Rom. 10.3 that way or meanes by which they intend or seeke to be Iustified Some Divines of great worth and fame affirme Iustitiae veâ—abulum in Scripturis se mper notas Dei bonitatem Miseriâ—ordians salutem redemptionem nunquam vere adhibetur ad id significandum quod vulgo iustitiam dicimus neÌ„pe affectum illum quo Deus ad scelera et peccata vindicanda propendet irae iudicij vocabula ad hoc significandum potius adhibentur Cameron Myroth in ve 21. cap. 3. ad Rom. p. 178. that the word Iustitia Justice or righteousnesse in Scripture never signifieth that which is commonly called Justice in God that is that nature or affection in God which inclineth him to punish or take vengeance on sinne this they say is usually expressed by those terms wrath and judgment but either the goodnesse mercy and salvation of God or the like But whether this observation will stand or no I make some question For in the sixt place I conceive that sometimes that very affection in God mentioned viz. his severity against sinne and sinners is expressed by this word righteousnesse In this sense the word I conceive may well be taken Rom. 3.25.26 c. that he i God might be Iust and a Iustifier of him which is of the Faith of Iesus that is that God might appeare and be declared to be a severe Judge and punisher of sinne and yet iustifie and acquit all those from sinne who beleeve in Iesus Christ Seventhly Christ himselfe sometimes seemes to be called the righteousnesse of God as Esa 42.21 The Lord is well pleased for his righteousnesse sake So Esa 51.5 c. Now Christ may be called the righteousnesse of God because he is the great Author or Mediator of that righteousnesse or Iustification which God vouchsafeth unto the world Lastly the society and company of those that are made righteous or iustified by God through Christ are called the righteousnesse of God 2 Cor. 5.21 of which phrase we shall speake further in this Distinction Againe 2º this word Iustice or righteousnesse SECT 3 when applied to men sometimes signifieth that generall frame of the heart or soule consisting of all those holy dispositions and affections which are found in some degree in every true-borne child of God In this sense God himselfe attributeth righteousnesse unto Noah Gen. 7.1 Thee have I seene righteous c. In this sense righteousnesse is opposed to the corrupt and sinfull frame of the heart in the estate of unregeneratenesse and a righteous man to an unregenerate man This sense is obvious in Scripture Secondly the fruits works or actions arising from such a frame of heart are sometimes called righteousnesse Thus it is used Act. 10.35 1 Ioh. 3.7 and elsewhere Thirdly that particular and speciall disposition which inclineth a man to deale uprightly and according to the rules of equity with all men and is opposed to fraud violence oppression c. together with the worke and fruite of such a disposition sometimes goeth under the Name of Iustice or righteousnesse See Gen. 30.33 Deut. 1.16 Esa 33 15. besides many other places Fourthly and with more concernment to the point in hand Iustification it selfe in the passive sense declared in the former distinction is sometimes by a metonymie of the cause for the effect expressed by the word righteousnesse Thus Gal. 2.21 If righteousnesse i. Justification come by the Law i. by the works of the Law then Christ is dead in vaine So Rom. 10 4. Christ is the end of the Law for righteousnesse i. for Justification to them that beleeve So ver 5. Moses describeth the righteousnesse which is of the Law c. i. sheweth wherein that Justification consisteth which is to be attained by the Law if men will seeke to be justified by it So againe Ro. 5 17 The guift of righteousnesse i. of Justification and ver 18 by the righteousnesse of one c. i. by the iustifying of one as the former translation reads it and that I conceive more agreeably to the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather by one iustifying i. by one procurement of Iustification the gift came upon all men viz. that beleeve unto Iustification of life meaning that Christ by one and the same meanes used for the iustifying of men purchased and procured the Justification of all those that should beleeve be they never so many and that such a Iustification which shall be accompanied with salvation See more instances of this signification of the word Rom. 8.4 Rom. 9.30 Rom. 10.10 1 Cor. 1.30 c. with divers others Thus also in the same propriety of speech to make righteous and to iustify are but the same as to make wicked and to condemne Compare Rom. 5. ver 19. with ver 18. Fiftly sometimes Christ himselfe is by an ellipsis of the efficient or procuring cause very usually in Scripture called the righteousnesse of men i. the Author or procurer of their Justification or righteousnesse as Ier. 23.6 33.16 c. In the same figure of speech he is elsewhere called our hope our life our sanctification our redemption c.
i. the Author and procurer of all these respectively Sixtly by a metonymy of the cause for the effect or of the antecedent for the consequent a common dialect also in Scriptures aswell the benefits and rewards of a mans righteousnesse in the first and third acception of the word as the blessings and privileges which accompany that righteousnesse which we have by the merits of Christ in our Iustification are sometimes expressed by the terme righteousnesse Thus Iob 33.26 God will render unto man his righteousnesse i. will recompence and reward every mans uprightnesse and integrity with sutable blessings and expressions of his love So Psal 112.9 His righteousnesse remaineth for ever i. the praise and other rewards of his righteousnesse shall be durable and lasting So Gal. 5.5 We through the Spirit waite for the hope of the righteousnesse of Faith i. for the great and royall privileges promised by God and accordingly hoped for by us to that Iustification which is by Faith in Iesus Christ See the first Chapter of the former part of this discourse Sect. 4. p. 12. c. Seventhly the word righteousnesse in some construction of words with it hath no precise or proper signification distinct and apart from the word with which it is joyned but together with that word makes a sense or signification of one and the same thing Thus in the phrase of imputing righteousnesse Rom. 4.6.11 c. the word imputing See impedit ira c. p. 43. doth not signifie one thing and righteousnesse another but together they signifie one and the same act of God which we call free iustifying So that to impute righteousnesse is nothing else but freely to iustifie and righteousnesse imputed free iustification passive It is thâ—â— in many idio m's and proprieties of languages In that Hebrew phrase of covering the feet Iudg. 3.24 1 Sam. 24.3 Neither of the words are to be taken in any proper or peculiar signification but together they signifie one and the same thing and that differing from the proper signification of either of the words Many other instances might be given in severall phrases or formes of speech the true sense and meaning whereof is not to be gathered from the proper signification which the words have severally in other constructions but from the concurrence and joynt aspect of them in that phrase Thus the Scripture phrase of going in to a woman is not to be interpreted according to the significations of the words in other sentences or constructions of speech but according to the importance which they still joyntly have when they are found together Eightly and lastly the word righteousnesse according to the propriety of the Hebrew stongue which often useth abstracts for concretes signifieth sometimes a Society or company of righteous or iustifiedones sometimes of just or upright ones In the former sense you have it 2 Cor. 5.21 That we should be made the righteousnesse of God in him i. a company of righteous or iustified persons made such by God through Iesus Christ In the latter sense you have it Esa 60.17 where God promiseth to his Church and people to make their exactors righteousnesse i. a generation or company of men that should deale righteously and fairely with them In this dialect of speech poverty for so it is in the originall is put for a company of poore men 2 Kings 24.14 So Captivity for a company of Captives 2 Chr. 28.5 Deut. 21.10 and in sundry other places So againe circumcision for circumcised Phil. 3.3 election for elected Rom. 11.7 with the like So that aswell in studying as arguing the Question in hand great care must be had that we be not intangled and lose our selves in this multiplicitie of significations of this word righteousnesse which is a word almost of continuall use and occurrence in the businesse of Iustification and yet of such an ambiguous and different signification and importance Distincti 3 See sect 4. See Pareus De Iusti Christi Active et Passive p. 180. D. Prideaux Lect. 5. de Iustifi p. 162. Mr. Eradshaw Iustifica p. 68 69. c. Mr. Forbez Iustificate 25. p. 111 112 c that without much heedfulnesse it may occasion much stumbling and miscariage in our understanding The righteousnesse or obedience of Christ is twofold oâ— of two kindes the one Divines call Iustitia personae the righteousnesse of his person the other Iustitia meriti the righteousnesse of his merit The terms of Active and Passive wherein this Distinction is commonly conceived are not altogether so proper because even in that obedience which we call Passive Christ was in some sort active as willingly and freely submitting himselfe unto it Notwithstanding the Distinction might passe well enough in these termes Obedientia Christi duplex â—st altera quam vi legus communu qua creatura rationalus verus homo cum esset altera quam vi legude mediatione peculiarus sive pacti de redemptionis negotio initi quam neris humani Mediator et Redemptor Dro Patri debuâ—t et exhibuit Gataker against Gomarus p. 4. See further p. 15. 〈◊〉 p. 25. ibid. The righteousnesse of his person is that whereby he iustifyeth himselfe only or is himselfe righteous the righteonsnesse of his merit is that whereby he iustifyeth others The former consisteth partly of that integrity of nature which was in him partly of that obedience which he performed to the morall Law or that Law which is generally imposed upon all men The latter of that obedience or subjection which he performed to that peculiar Law of Mediator-ship which was imposed upon him alone and never upon any man besides For it is evident that Christ both did and suffered many things not simply as he was man but as he was Mediator especially his voluntary submission of himselfe unto death for the ransome and attonement of the world was the fulfilling of the great commandement in the peculiar Law of Mediator-ship being no waies bound by any precept in the Morall Law thereunto If Christ had been bound as man or by the Morall Law to die for the sinnes of men his death had bin ineffectuall for others For certaine it is that no man dischargeth another mans debt Qui obedientiae activae aut sanctitati nativae meritum justitla ascribunt morrem Christi sine dubie innnem reddunt Pareus De Iustic Christi Activ and Pass p. 181.182 c. by paying his owne and our Saviour himselfe injoyneth his Disciples when they should doe only that which was commanded them though they should do this to the uttermost yet to say that they were unprofitable Servants they had done but that which was their duty to doe Luk 17.10 Besides hee that maintaineth that Christ was bound by the moral Law to die for the sinnes of men saith in effect that if he had not died he had bin a sinner and deserved to have bin punished himselfe and so extenuateth and abaseth to the dust the
on the left in the Disputes agitated in this Discourse The first rule I lay downe concernes the number of causes in generall Rule 1 and is this There are foure and but foure generall heads fountaines or kind of causes whereunto and under which all and all manner of causes be they never so many or various which any waies conduce or contribute towards the raising of any effect or new being may be reduced and comprehended These are usually knowne and called by these names 1º the efficient 2º the finall 3º the materiall 4º the formall The sufficiencie of which division of causes in generall might easily be argued and made good by demonstration but that it hath beene done by many before me and besides hath now for many ages by-gone bin admitted by men of reason and learning into the same honour of unquestionable truth with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. their first and most undoubted principles of Reason Rule 2 My second rule respects the different habitude or relation in generall SECT 2 betweene the two former and the two latter causes as they were named towards their effects and is this The efficient and finall causes do never ingredi compositum i. are never any part any thing of the substance of the effect produced but are alwaies extrinsecall thereunto and have their beings distinct from it As on the other hand the materiall and formall causes are alwaies intrinsecall to the effect and together make up as it were the intire substance and essence of it As for example The Carpenter who is the efficient cause of the House that is built and so his Axe Saw Hammer c. are no parts of the house neither is the conveniencie or accommodation of the dweller or owner which is the finall cause of the House any part of it which appeares thus because the house may stand and be the same house that it is though the Carpenter that made it be dead and though it had neither dweller nor owner belonging to it But the tymber Brick stone c. which are the materiall cause of it and the order or method wherein they are contrived and wrought together in the building by the workman which is the formall cause are the essentiall and constituting parts of the house so that if either of these should be altered or taken away the house it selfe must be altered and taken away with them My third Rule toucheth the absolute incapacitie in every one of these causes Rule 3 of any more relations then one in respect of one and the same effect and proceeds after this manner No one thing or cause whatsoever can put on more habitudes or relations of causalitie then one in respect of one and the same effect As for example that which is the efficient cause of a thing can never be the formall nor the materiall nor finall cause of it So againe that which is the materiall cause of a thing cannot be the formall cause of that whereof it is the materiall nor yet the efficient or finall and there is the same consideration of them all Neither the Carpenter nor his skill nor his Ax nor his Hammer which are all efficients can be the matter of the house he builds with them neither can the tymber or stones which are the materiall cause of it be the efficient cause also c. It is true in some cases and in an unproper and metaphoricall sense the same person that in one consideration is the efficient cause of a thing may in another consideration be the finall cause of it As when a Carpenter builds an house for himselfe to dwell in in a sense he may be called both the efficient and finall cause of this house But this is an unproper expression and according to Grammaticall and expresse importance of the words not consonant to truth For if we speake properly the Carpenter cannot in this case be said to be the finall cause of his house because the nature and propriety of the finall cause is to receive it's being by and from that whereof it is the cause and not to have a subsistence and being before it as the Carpenter hath before the building of his house Therefore the finall cause of the house under instance is the Carpenters conveniencie of dwelling which is a thing of another nature and farre differing from his person The like interpretation must rule to make exactnesse of truth of that common saying in Divinity that God is the efficient and finall cause or end of all things (a) See sect 6 of this c. which the Scripture expresseth by calling him Alpha and Omega Revel 1. But for the rule it selfe last layd downe if rightly understood it is universally and unquestionably true that one and the same thing cannot possibly stand in more relations of causality then one to one and the same effect no more then one and the same point of Heaven can be both East and West or North and South in respect of the same Country or place The 4th and last Rule I desire to lay downe Rule 4 SECT 3 concerns the multiplicitie of divisions whereof the 4 generall heads of Causes mentioned are capable The rule I deliver in these words Though there be but foure kindes or heads of causes in the generall yet under every one of these heads there are severall species of causes comprehended and though all these under kindes or particular species of causes agree together in that common nature of causality which is expressed in that general head under which they are respectively and severally comprehended yet have they speciall and particular differences and those very considerable one from another betweene themselves To prosecute all the distinctions or divisions of causes that are found in Authors or otherwise might be thought upon would be to cast oyle upon the flames and make the Reader double wearier of the length of his discourse then he is already I shall therefore instance and that as briefly as may be in some few which I conceive have speciall relation to the businesse in hand and without the knowledg whereof the Doctrine of Iustification can hardly be thoroughly and cleerely understood The first generall head of causes which we called the Efficient admits of more divisions and subdivisions and conteynes more species of causes under it which are yet all efficients then any of the other yea then all the other three together The truth is that there is such an endlesse varietie of the kindes of efficient causes â—hat it is very difficult to finde them all out or to give fitting names to many that may more easily be found It shall suffice for our present occasion to mention some few divisions of them First of efficient causes some are principall SECT 4 others lesse principall The principall efficient cause is that which worketh independently and from it selfe I speake now in respect of created causes only because otherwise all causes whatsoever have a dependance upon
God in their working towards the effect having other efficients under it which worke likewise towards the same effect but depend upon it the principall cause in their working and these are causes lesse principall or instrumentall The Carpenter is the principall efficient cause of the house his Axe Saw and Hammer c. are but instrumentall efficients because though these conduce and contribute somewhat towards the building of it yet they are assum'd and ordered in their working by the Carpenter and would do nothing if they were not acted and moved by him whereas himselfe worketh independantly being acted and guided in his worke by a principle within himselfe It is true in a sense the Carpenter may be said to depend upon his instruments in working viz. as being unable to worke or build without them but in point of causalitie that only is counted a dependance when a thing is either assumed supported or directed by another in it's efficiencie none of which can be verifyed of the Carpenter in respect of his instruments wherewith he worketh Againe of causes efficient whether created or increated principall or lesse principall some are naturall some artificiall and some morall By the efficient naturall I meane that cause which hath it's efficiencie or contributes towards the effect by the exercising or putting forthâ— of some power that is naturall and essentiall to it Thus the Sun is the naturall efficient cause of the light in the ayre and of all other sublunarie effects which it produceth because it produceth them all only by the exercise and putting forth of such principles as of light motion influence c. as are naturall to it In this sense that kinde of efficient which otherwise is called voluntary i. that workes freely and with the knowledge of its owne working and is contradistinguished to that which is purely and simply naturall may sometimes and in respect of some effects be termed naturall also as viz. when it acteth towards any effect by any faculty principle or power that is naturall to it In this sense David may be called the naturall efficient cause of the motion of the stone wherewith Goliah was slaine Yea the increated efficient cause himselfe God I meane who in other respects is termed the supernaturall efficient may in this sense be called the naturall efficient or producing cause of the world and so of all other effects whatsoever produced by him viz. as he effecteth them either by that power or by that authority which are naturall or essentiall to him Secondly the efficient cause artificiall is that which produceth its effect by the exercise of some acquired or superadded principle or habit of art But of this kinde of cause we shall have no use in the businesse of Iustification therefore we passe by it Thirdly and lastly the morall efficient cause is that which contributes towards an effect by inclining or moving the will or desire of the naturall efficient cause capable of such motion towards the doing or effecting of any thing Thus first the wages for which a workman contracts to build an house or the like and secondly the hope he hath of receiving this wages upon the performance of this work and thirdly the inward disposition which is in the workman to undertake such a worke in consideration of such wages with the like may all be called morall efficient causes of that worke or effect whatsoever it be that is performed by him So the love and kindnesse which Ionathan in his life-time shewed to David were the morall eâ—â—â—cient causes of that favour which David shewed to Mephibosheth his Sonne With this kinde of causaâ—ity the greatnesse of the sinne of Sodom and Gomorrah together with the severity which is in the nature of God against such sinnes and sinners was the cause of that horrible destruction that came in fire and brimstone upon it and the sinne of Achan the cause both of his owne ruine and of his whole Family with infinite more of like consideration For that likewise is to be knowne and remembred for our better understanding of the businesse of Iustification when we come to it that this impulsive or morall efficient cause is of two sorts or kinds First that which moves the naturall efficient from within himselfe to doe such or such a thing which Logicians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly that which from without moves or inclines him accordingly which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for example when a man upon the knowledg or sight of another mans miserie in any kind is perswaded to administer comfort or reliefe to him the miserie of the man being knowne to him is the latter kinde of cause of that comfort or reliefe which he administers and the inward tendernesse or compassionatnesse of his nature towards those that are in miserie is the former Of both these kinds of efficients there may be many in respect of one and the same effect some more principall i. more effectually moving and some lesse as will cleerely appeare in the ease of Iustification Thirdly SECT 5 of the efficient causes some are more remote and mediate others againe more neere and immediate The remote cause of a thing is that which contributeth towards the effecting of it but yet doth not reach the effect it selfe but by the interposall and mediation of another The next and immediate cause is that which produceth the effect without the interveening of any other cause betweene Thus a mans eating and drinking are the remote causes of his health and strength by meanes of a good digestion distribution and incorporation of what is so digested into the severall parts of the body coming betweene which latter are the neerer and more immediate causes thereof So the capacitie and diligence of an Apprentice in learning his Trade are remote causes of that estate or subsistence which afterwards he raiseth by working upon it and consequently of all that good which he doth in any kind with his estate so gotten So that abstinence or temperance which the Apostle speaketh of 1 Cor. 9 25. in him that striveth for masteries is the remote cause of all those victories and prizes which he obteyneth and carrieth away by running wrestling c. And generally whatsoever prepares or qualifies the naturall efficient for the producing or accomplishing of any effect may properly be called a remote cause of the same And in this respect the personall holinesse and the active obedience of Christ to the Law may be called the efficient causes of Iustification but causes remote not immediate because they qualifyed him for such sufferings whereby this great effect of justification was procured but had no immediate influence thereinto Onely that is briefly to be remembred concerning this division of causes efficient that as there may be many remote causes of one and the same effect so there may be many immediate and conjunct causes also though some great Artists conceite otherwise (a) Keckerman System Logic. l. 1.
description of this cause given of Iustification is God himselfe Father Son and Holy Ghost considered is one and the same simple and intire essence though this act of justification as that of creation and some others besides is in special manner appropriated to the first person of the three the Father as other acts are to the other two persons Redemption to the Son Sanctification to the Holy Ghost c. in both which notwithstanding all the three persons being but one and the same intâ—re and undivided essence must needs be interesâ—ed Thus Rom. 8.33 where it is said that it is God that justifieth it is meant by way of appropriation of God the Father because there is mention made of Christ the second person immediately it is Christ that is dead c. Now that God is that kinde of cause of Iustification which hath bin attributed to him and no other is evident from the description of this cause formerly layd downe Sect. 4. of this Chapter For 1º that he is a cause of Iustification is the consent of all men without exception besides the Scripture lately cited Rom. 8. is full and pregnant this way It is God that justifieth 2º that he is neither the matter nor the forme of Iustification is sufficiently evident of it selfe neither did ever any man affirme either the one or the other of him and besides we shall cleere this further when we come to inquire after these causes 3º that he is not the end or finall cause of Iustification appeares from that property or condition of this cause mentioned Sect. 3. viz that it is to be atteyned or receive it's being by meanes of that thing whereof it is the end which cannot be verified of God or his being in respect of Iustification inasmuch as these no way depend upon it This likewise will further appeare when we come to lay downe the finall cause Therefore 4º and lastly he must of necessity be the efficient cause of Iustification there being no fift kinde of cause whereunto he should be reduced Secondly SECT 10 that he is the principall efficient cause and not instrumentall is evident also because he is not assum'd acted or made use of by any other in or about the justification of a sinner but himselfe projecteth the whole frame and cariage of all things yea and manageth and maketh use of all things instrumentally concurring or belonging thereunto It is God that justifieth the Gentiles by or through Faith Gal. 3.8 so Rom. 3.30 c. God maketh use of Faith and so of his word and of the Ministers of his word to produce Faith in the hearts of men and consequently to justifie them but none of these can be said to act or make use of God in or about this great effect Thirdly that he is the Naturall efficient cause of Iustification according to the notion and description of this cause given Sect. 5. is evident because in the exercising or putting forth this act of Iustification he acteth and worketh out of that authority and power which are essentiall and connaturall to him and not out of any superadded or acquired principle of art or otherwise whereof he is wholly uncapable It is true he is moved to the exercise of this act of â—ustifying men by somewhat that is extrinsecall and not essentiall to him viz. the intercession of the death and sufferings of Christ yet the act it selfe in the exercise of it proceeds by vertue of that authority and power which are estentiall to him as hath bin said No creature can be said to justifie or forgive any man his sinnes no not by Christ but God alone Who can forgive sinnes but God onely Mar. 2.7 Fourthly SECT 11 the Morall or internall impulsive cause of Iustification as it is an act of God is that infinite love goodnesse mercy sweetnesse and graciousnesse in God himselfe towards his poore creature Man looked upon as miserable and lying under condemnation for sinne This was the moving and procuring cause of the guift of Christ and his death and sufferings from him and consequently of that justification which is procured and purchased by Christ and his sufferings So God loved the world that hee gave his onely begotten Son that whosoever beleeveth in him should not perish but have everlasting life viz by Iustification through him Ioh. 3.16 Fiftly the externall Morall or impulsive efficient cause of this act of God is the Lord Iesus Christ himselfe in or through his death and sufferings or which is the same the death and sufferings of Iesus Christ God looking upon Christ as such and so great a sufferer for the sinnes of men is thereby strengthened and provoked to deliver those that beleeve in him from their sinnes and that condemnation which is due unto them i. to justifie them The Scripture is cleere in laying downe this cause Even as God for Christs sake freely forgave you viz. your sinnes i. justified you Ephe. 4.32 Those words for Christs sake are a plaine and perfect character of that kinde of cause we now speake of This with the former i. both internall and externall impussive or moving causes are joyn'd together Rom. 3.24 And are justified freely by his grace here is the inward impulsive cause of Justification through the Redemption that is in Christ Iesus viz. by meanes of his death and sufferings here is the outward moving cause we speake of Neither can the Death and sufferings of Christ with any shew of reason or with any tolerable construction or congruitie of speaking be referred to any other cause in the businesse of justification but the impulsive only He that would make Christ the instrumentall cause of Iustification (a) Mr. Walker Socinian discovered c. p. 138. discovers himselfe to be no great Gamaliel in this learning and had need thrust his Faith out of doores as he doth in many places and not suffer it to have any thing at all to doe about his Iustification least his Christ and his Faith should be corrivalls and contend for preheminence therein And yet more repugnant to reason is it to make either Christ himselfe or any righteousnesse of his whatsoever either the matter or materiall cause of Justification which yet the Socinian Discoverer doth (b) Ibid. p. 139 or the forme or formall cause thereof which is done by some others But that is a streyne of unreasonablenesse above all the rest to make either Christ or his righteousnesse both the formall and materiall cause too of this great act of God we speake of the Justification of a sinner these causes being of so opposite a nature and different consideration as hath bin described and yet even this conceit also hath found enterteynment with some To this kinde of cause we now speake of must be reduced also the active or personall righteousnesse of Christ as farre as it hath any influence into or any waies operates towards the justificatioÌ„ of a siner For though it be not satisfactory
simply and directly in it selfe nor contributing any thing immediatly by way of merit towards the Iustification of a sinner the reasons whereof have bin formerâ—y given So that God is not thereby provoked or mov'd to justify any man yet falling in conjunction with that other righteousnesse of Christ which we call passive and making his blood to be the blood of a Lamb undefiled and without spot 1 Pet. 1.19 it cannot be denied but that here and in this consideration it hath some kinde of an impulsive and moving efficiencie towards Iustification qualifying in part the sacrifice of Christ for that fullnesse and height of acceptation with God The great misery of the poore creature man lying under condemnation for sinne cannot properly be conceived or call'd any cause of his justification yet is it somewaies reducible to this externall impulsive cause in hand inasmuch as that goodnesse and graciousnesse of God we spake of was hereby occasioned and moved to take some course for it's Iustification and salvation Concerning Faith SECT 12 the generall and uniforme Doctrine of Reformed Authors gives it for an instrumentall efficient cause of Iustification which is the sixt and last kinde of efficient we shall insist upon and so it hath bin more then once represented in this Treatise yet we meet with many expressions concerning Faith even in the best and most approved writers which doe not so much sympathize with the instrumentall as the impulsive efficient Thus Musculus speaking of Abraham (a) Ob eam â—dem sâ— qua promittenti Deo sirmiter credidit justus est a Deo reputatus Musc in Gen. 15. ver 6. saith that he was reputed righteous by God FOR that Faith whereby he firmly beleeved God promising Aretius thus (b) Imputavit ei justitiam quod est fidem gratam habuit adeo ut justum eum haberet justitia imputativa Aret. ad Rom. 4. God imputed righteousnesse to Abraham that is accepted his Faith and againe a Faith so firme and pious was imputed to Abraham for righteousnesse In all which expressions with many others both in these and other Authors of like importance there seemes rather an impulsive or perswasive then an instrumentall efficiencie ascribed unto Faith The Scriptures themselves also in respect of other favors blessings and deliverances vouchsafed by God unto Beleevers seeme at least in many places to ascribe rather an impulsive then instrumentall efficiencie unto Faith in the procuring of them So Daniel was brought out of the Denne and no manner of hurt was found upon him BECAUSE he beleeved in God Dan. 6.23 In like manner the Prophet Hanani to King Asa The Ethiopians and the Lubims were they not a great host with Charets and horsemen exceeding many yet BECAUSE then didst rest upon the Lord he delivered them into thine hand 2 Chr. 16.8 See Jer. 39.18.2 Chr 31.18 c. 14 11. with many others Notwithstanding elsewhere this Faith of Beleevers the Holy Ghost makes rather instrumentall then impulsive and that in respect of such favors also Mâ—ny instances whereof are found in that one Chapter Heb. 11. By Faith they passed through the Red Sea ver 29. By Faith the walls of Iericho fell downe 39. Againe ver 33. it is sayd concerning Gideon Barak Sampson c. that through Faith they subdued Kingdomes wrought righteousnesse stopped the mouthes of Lyons quenched the violence of fire c. For reconciling this seeming difference in the Scriptures it may be said that the instrumentall and impulsive efficients are not so opposite but that sometimes and in some cases the instrumentall cause may put on the consideration of an impulsive also and aswell move a man to doe a thing as assist him or be made use of by him in the doing it Thus a competent strength of men may aswell move a King to give battaile to an enemy as assist him in the battaile and obteyning the victory So a Carpenter or other artificer having tooles or instruments thereafter may be perswaded or moved by them in part to undertake some piece of worke which otherwise they would not And thus Faith I conceive may in different respects be look'd upon either as an instrumentall or as an impulsive cause in Iustification As it is a ground or reason why God justifieth one man when he justifieth not another for the beleever is alwaies iustifyed and that because he is a beleever and the unbeleever not so it hath the nature of an impulsive cause againe as it is subservient to the counsell or decree of God concerning Iustification and is accordingly made use of by him in the act of Iustification for he is said to iustify men by and through Faith Rom. 3 30 c. it puts on the nature and consideration of an instrumentall cause properly so called True it is Faith is not an impulsive or moving cause in Iustification of the same kinde nor after the same manner that Christ and his sufferings are these are impulsive and moving in a superior way by way of merit and consequently of Iustification simply and therefore are at no hand to be reckoned amongst the instrumentall causes thereof whereas Faith moveth only in an inferior and under way and by such a motion wherewith causes properly instrumentall sometimes move as hath bin said and therefore mooveth not properly to Iustification or to Iustification simply but comparatiuely that is to the Iustification of such and such men viz that doe beleeve Other causes there are instrumentally inservient unto Iustification as viz. the word of God that is preached the preaching it selfe of this word the Minister by whom this word is preached the sight apprehending or understanding of this word the operation or worke of the Holy Ghost by which this word is made effectuall in the heart and soule of a beleever and generally whatsoever tendeth or contributeth towards the worke of Faith in the soule may be called instrumentall in or about Iustification according to the importance of the old maxime Quod est causa causae est etiam causa causatâ— But how the Sacraments should become instrumentall causes or meanes of Iustification must be knowne by inquiring at the Oracle at Rome for neither the Scriptures nor the Reformed Religion have any of this learning in them This briefly for the efficient câ—uses of Iustification which is the first generall head of causes among the foure Secondly SECT 13 concerning the finall causes of Justification all parties as farre as I know are upon the matter agreed also For though one may discover and put upon accompt more intermediate or subordinate ends or finall causes hereof then another yet no man denieth at least can with reason deny but that the Glory of God which is the generall great and sovereigne end of all things whatsoever hath the preheminence also amongst and above all the ends of Iustification that can be named or enter into the heart of man to conceive The great subordinate end and which lies fairest and fullest
himselfe is iustified with the same Iustification wherewith sinners are iustified and consequently hath sinnes forgiven him aswell as they Because that communion which is betweene Christ and us who beleeve is but one and the same Communion and wherein Christ partakes aswell as we Therefore if the same forme of Iustification be found in him which is in us the same Iustification must be found in him or on him likewise 2º That communion which is betweene Christ and those that beleeve cannot be the formall cause of Iustification because it is no righteousnesse nor conformity with any Law either directly or indirectly either properly and precisely or by way of equivalencie and interpretatively himselfe likewise affirming p. 138 that in the act of iustification God makes men righteous by the perfect righteousnesse and full satisfaction of Christ expressing hereby if be expresseth any thing the formall cause at least according to his owne apprehension of Iustification So then the communion which is betweene Christ and us being a farre differing thing from the righteousnesse and full satisfaction of Christ it followes as well agreeably to his owne pen as to the truth it selfe that the Communion he speakes of is not the formall cause of Iustification 3º The formall cause of Iustification SECT 19 must needs be as we shall hereafter further demonstrate the proper impression or effect of the act of Iustification and consequently the effect of God who justifieth or exerciseth that act that is of God the Father as himselfe rightly supposeth p. 137. whereas that Communion betweene Christ and us which hee speakes of ariseth and floweth as himselfe also acknowledgeth in the passage cited from the Holy Ghost Therefore unpossible it is that this Communion should bee theformall cause of Iustification 4º This Communion betweene Christ and us is a consequent of our Iustification and taketh not place hath no being till after we be fully and compleately iustified This himselfe likewise upon the matter acknowledgeth in the words cited affirming that it ariseth and floweth from the Spirit which God sheds on us through Christ c. Now that the Spirit is not shed upon us till after or upon our beleeving and consequently till after we be iustified for Iustification followeth Faith as close as imagination it selfe can imagine is evident from those and many the like Scriptures This spake he of the Spirit which they that believed in him should receive c. John 7.39 And God which knoweth the heart gave them witnesse viz. that they truly beleeved as appeares from the former verse in giving unto them the Holy Ghost even as he did unto us Act. 15.8 Then Peter said unto them Amend your lives and be Baptized every one of you in the Name of Iesus Christ for the Remission of sinnes and yee shall receive the guift of the Holy Ghost Act. 2.38 They were to beleeve before they were Baptized but the receiving of the Holy Ghost is promised after See further to this purpose Act. 6.5 Act. 8.15.16 Act. 11.17 with the 15. Act. 19.2 c. So then the Communion that is betweene Christ and us flowing from the Spirit which God sheds on us through Christ and this act of sheding being still performed by God after or upon our beleeving and consequently after or upō our compleate Iustificatiō it undeniably followes that this Communion cannot be the formall cause of our JUSTIFICATION because this is accomplished and accomplished it cannot be without the formall part or cause of it in being before the other receives it's being 5º SECT 20 If the communion that is betweene Christ and us were the formall cause of Iustification Christ himselfe might be truly said to be iustified by the same act of Iustification with us This is evident because the Communion spoken of relates aswell to him as to us and is inherent in him as much as in us and whatsoever partakes of the same forme or formall cause with another is doubtlesse in respect of this form capable of the same denominatiō with it If the forme of that Iustification be as well or as much in Christ as it is in us Christ may as wel be said to be iustified thereby as we But to say that Christ should be iustified by that communion which is betweene him and us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hard saying to the tender cares of Christians Therefore certainly though that Communion which is betweene Christ and us be a sweete and precious thing yet is it not the formall cause of Iustification no more then Samuel was therefore Isaak Abrahams Son because he was a good Sonne like him And 6o. If the Communion betweene Christ and us be the formall cause of Iustificatton then is not the reciprocall imputation of our sinnes to Christ and of his righteousnesse and full satisfaction to us this cause also which is yet affirmed by the same Author and with the same breath This consequence is pregnant and conquering because this reciprocall imputation is an act of God the Father and so supposed by the Author himselfe and if rightly understood not with any variation from the truth whereas the Communion mentioned floweth from the Holy Ghost as hath bin already observed and is here likewise expressely affirmed Now unpossible it is that two acts really differing the one from the other should ever so combine or incorporate as to make the forme or formall cause of any thing which as hath bin said is alwaies a single and simple being and voyd of composition This reason stands in force though we take his reciprocall imputation which he joynes with his communion to make up the forme of Iustification in a passive sense viz. for the effect of that act of God whereby he maketh that reciprocall imputation For neither can two effects really differing ever so complie or consent together to simplisie one the other as to raise a third thing or being betweene them of simplicitie enough to make the formall being of any thing 7º Neither can this reciprocall imputation taken by it selfe be the formall cause of Iustification because 1º it comprehends and includes two severall and distinct acts of God or two distinct and severall effects of two such acts of his The imputation of our sinnes to Christ is an act or effect really differing from the imputation of his righteousnesse and satisfaction unto us This is evident because as the rendring Christ obnoxious unto death is a thing really differing and of opposite consideration from the making of us righteous and capable of life so the acts by which these are effected must needs be really differing also the one from the other Now as hath bin already argued it is unpossible that any forme or formall cause should be made of any pluralitie of ingredients or be a composition made of severall things really differing the one from the other 2º It is impossible that this reciprocall imputation should be the forme we inquire after because only the beleeving sinner
as hath bin fully proved Sect. 16. is the matter of Iustification Now the forme of a thing at least the accidentall forme which is the kinde of forme under inquirie is alwaies found in conjunction and union with the matter proper to it and never in any other Christ therefore being no beleeving sinner and consequently no fitting or possible matter for the forme of that Iustification whereof we speake to be coupled with it cannot be that the imputation of our sinnes to him should either be this forme it selfe or any part of it 3º No imputation whatsoever nor of whatsoever can be the forme of Iustification 1º because it is no righteousnesse either in one kinde or other neither a righteousnesse literally or properly so called nor yet a righteousnesse by way of interpretation whereas the forme of Iustification whatsoever it be must of necessity be a righteousnesse either of the one kinde or of the other It is true a righteousnesse imputed supposing such imputation is a righteousnesse but the imputation of this righteousnesse can be noe righteousnesse Therefore no imputation whatsoever can be the forme of Iustification 2º Every forme or formall cause gives according to the nature of it a sutable denomination to the subject whereunto it is united as heat gives the denomination of hot to the fire and learning the denomination of learned to the man endued with it c. But no imputation gives any sutable denomination to the persons to whom it is made or in whom it inheres men are not said to be imputed this or that for any imputation made Therefore imputation is noe forme at all and consequently not the forme or formall cause of Iustification 8º The Author himselfe within a very few lines after the words lately cited from him falls off from his reciprocall imputation and affirmes the righteousnesse of Christ it selfe to be this formall cause of Justification calling it our formall righteousnesse But this is but one drope of that powreing shower of contradictions which hath fallen from his pen upon that discourse and stands in swamps and plashes all over it 9º SECT 21 and lastly in all this voluminous and multiformed description of the formall cause of Iustification there is not the least mention to be found of forgivenesse of sinnes as neither within the whole compasse of that draught of the Doctrine of Iustification which in severall pages together of the discourse mentioned he presents unto the world as if Iustification and remission of sinnes were like Samaritan and Iew which have no dealings one with another (a) Ioh. 4.9 Whereas Reformed Divines generally and I thinke I may say without exception never handle the Doctrine of Iustification especially never professe to assigne or explicate the formall cause thereof without mention making of remission or forgivenesse of sinnes conceiving them to be things of the most arct and neerest affinitie that may be as indeed they are The opinion and description last cited touching the formall cause of justification containes matter of more particular grievances then have yet bin touch'd or complained of But because I conceive the unreasonablenesse of it a sufficient caution and securitie against the infection and propagation of it and that no man will ever be so hard put to it for a formall cause of Iustification as to take up that I shall therefore for the present with that chastisement and correction which it hath already received let it goe But thirdly Neither can that opinion stand which maketh the imputation or application of the righteonsnesse of Christ SECT 22 the formall cause of Justification a We teach that Christs righteousnesse both habituall and actuall by which he was formally just is the matter and the imputation thereof â—s the foâ—me of Iustification Bish Downham Tre. of Iustifi lib. 1 c. 5. Sect. 2. See more to this purpose immediatly following where he citeth also the Magdeburgenses Scharpius as being of the same judgement with him Against this opinion we argued in the latter part of our refutation of the former where we evictingly proved that no imputation whatsoever or of whatsoever could possibly be the forme of Iustification The plea is at hand in the last Section save one therefore I repeate nothing thereof Only I adde as of further consideration against this opinion 10 that if the righteousnesse of Christ be the matter of Iustification which the opinion maintaineth and the imputation hereof the forme then one righteousnesse must be the forme of another righteousnesse because the forme of Justification as hath bin often said must needs be a righteousnesse and so is acknowledged and termed by the Author himselfe (b) Foâ— the righteousnesse wherby a man is formally just is inherent in himselfe c. Bish Downham Vbi supra So that if the matter hereof be a righteousnesse and the forme a righteousnesse also one righteousnesse must informe another which is I conceive a greater burthen of absurdity then the reason of any considering man can beare Secondly if imputation be the forme and the righteousnesse of Christ the matter of Iustification then that which is lesse perfect and of an inferior being shall be the complement and perfection of that which is more perfect and of a superior being it being a generall and knowne maxime that the forme still actuateth the matter and adds a further degree of being and perfection unto it Now this imputation we speake of being and that by the full consent and acknowledgment of the Authors of the opinion somewhat inherent in the person justified and intrinsecall to him (a) For the righteousnesse wherby a man is formally just is inherent in himselfe for what is more intrinsecall then the forme Bishop Downham Iusti lib. 1. c. 5. Sect. â— must needs be of inferior worth and value to the righteousnesse of Christ Neither indeed can it well be conceived how any thing at all should be for mall or of a perfecting or actuating nature in respect of the righteousnesse of Christ Thirdly neither doe the Scriptures any way favour this opinion or complie with it in any expression found in them nor doe I finde the Authors themselves so much as pretending any Scripture approbation of their judgment in this kinde Fourthly and lastly if the judgement of the late Bishop of Sarisburie a learned man doubtlesse though a Bishop be of any authoritie he is absolutely declared against the imputation of Christs righteousnesse and pleades for the righteousnesse it selfe imputed as the formall cause of Iustification The most perefect obedience saith he (b) Christi Mediatoris in nobis habitantu atque per spiritum sese nobu unientis persectissima obedientia est formalu causae justificationu nostrae Bishop Davenant De Iustic Habit. c. 22. p. 313. of Christ the Mediator dwelling in us and uniting himselfe by his Spirit to us is the formall cause of our Iustification c. And if his testimony be of any value Reformed Authors generally are
mak's an alteration in the person or rather in the condition of the person justified See this also further explained in the forenamed Section of this Chapter 3º That that alteration or change which is made in the condition of the person justified by his Iustification that is that which the immediate proper and precise effect of that act of God whereby hee iustifieth in or about the person justified is and nothing else but this is or can with any coulor of reason and congruitie of speaking be called the forme or formall cause of Iustification Of this also you have some further accompt in the 8 Section of this Chapter 4º That is especially to be remembred that wee doe not in this inquirie seeke after the forme or formall cause of Iustification simply or of Justification largely taken but of that particular and speciall kinde of Iustification whereby a beleeving sinner is justified by God through the redemption which is in Christ Iesus For if we take Iustification in a large sense it is evident that remission of sinnes cannot be the formall cause of it Because in such a sense of the word Iustification a man may be said to be iustified that is acquitted and cleered who hath noe sinnes or sinne at all forgiven him viz. in case hee hath bin falsely accused And so on the other hand a man may have his offence or offences remitted and forgiven and yet not be justified I meane with any such kinde of Iustification as we now speake of viz. that is built upon a just and plenary satisfaction for the offence given But otherwise any remission of an offence upon what termes soever may in a large sense be called a Justification viz. See more of this Cap. 3. Sect. 1. of this second part as the word connoteth and many times even in the Scriptures themselves signifieth a discharge or absolution from punishment 5º and lastly whereas there may be a double or or twofold Iustification ascribed unto God the one we may call Declarative or Pronunciative the other Constitutive it is the formall cause of the latter rather then of the former which we inquire after The difference betweene these two Iustifications may be thus conceived that which I call Constitutive hath a precedencie in the order of nature and for the most part of time also before the other and is some kinde of cause thereof When God is said to justifie the sinner or ungodly as Rom. 4.5 it is meant of his Constitutive Iustification not of his Declarative For God never declareth or pronounceth a sinner righteous till hee hath made him righteous which is the proper act of that which I call Constitutive Iustification Againe when Christ saith by thy words thou shalt be iustified Mat. 12.13 and Iames concerning Abraham that he was iustified through workes these and such like passages speake of a declarative Iustification The formall cause of Gods declarative Iustification cannot be conceiv'd to stand in remission of sinnes because remission of sinnes is alwaies precedaneous to it and therefore cannot be the effect of it and so not the formall cause thereof according to the 2 and 3 grounds premised The formall cause of this kinde of Iustification is rather the knowledge in those to whom such declaration is made whether it be the person himselfe that is iustified or some other of remission of sinnes granted unto him concerning whom such declaration is made Onely to prevent cavilling that is acknowledged that even that which I call Constitutive Justification may in this sense be called declarative also viz. as the grounds terms and conditions upon which it proceeds are declared and made knowne by God in his Gospell But by declarative Iustification I meane onely such an act or expression of God whereby he declares the actuall Justification of those or any of those that have their sinnes forgiven them These things remembred SECT 30 I proceed to demonstrate the truth of the opinion mentioned and undertaken for which was that Remission of sins is the forme or formall cause of Iustification First if Remission of sinnes be the first immediate and precise effect of that act of God whereby he justifieth a sinner in or upon the sinner so justified then is Remission of sinnes the proper formall cause of Iustification This consequence is built cleere and strong upon the third particular premised Therefore I assume But remission of sinnes is the first immediate and precise effect of that act of God whereby he justifieth a sinner in or about the sinner so iustified Ergo c. The reason of this latter proposition is because there is no other imaginable effect that should interveene betweene such an act and the effect specified The Scriptures themselves make an immediate connection betweene Gods act of Justification and the sinners exemption or absolution from his sinnes that is from the guilt and punishment due unto his sinnes when they call Iustification a Iustification from sinne Be it knowne unto you men and Brethren saith Paul Act. 13.38 that through this man is preached unto you remission of sinnes and by him all that beleeve are justified from all things from which yee could not be iustified by the Law of Moses Where we see that Iustification is immediatly and directly from sinne i. from the guilt or condemnatorie power of sinne The like expression you have Rom. 6 7. He that is dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is iustified from sinne So that this is the first priviledge or blessing that comes upon a sinner by meanes of his Iustification or of that act of God whereby he justifieth him the remission of his sinnes and consequently must needs be the forme of his Iustification Secondly that which gives the denomination of justified to those that are justified must needs be the forme or formall cause of Iustification The reason of this proposition is apparant it is still proper to every forme to give a sutable denomination to the subject Sutable I meane not only to the forme it selfe but to the action or motion also whereby this forme was introduced into the subject As for example whitenesse in a wall that was made white out of some other colour gives the denomination of whited unto the wall which doth not answere the forme it selfe onely which is whitenesse but that action also of the Plaisterer or Painter which wee call whitening Therefore it is evident that the forme or formall cause of this act of whitening is the whitenesse or whitednesse of the wall Thus farre then the ground is firme under us Let us therefore goe forward and assume But remission of sinnes gives the denomination of iustified to those that are iustified Therefore remission of sinnes is the forme or formall cause of Iustification The assumption I thus further demonstrate If a sinner be therefore and thereby iustified because he hath his sinnes remitted unto him then remission of sinnes gives the denomination of iustified unto him This consequence is pregnant because
justitia justice or righteousnesse but justificatio justification Beza by himselfe and perhaps more agreeable to the Apostles minde then the rest translates it jus the right or Law as it were of the Law And so both Chrysostom a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ad Ro. 8. â— Serm. 13. and Theophylact b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in Rom. 8.4 of old expound the word not of any obedience of to the Law but of the end scope or intent of the Law viz. justification Paraus following Bezas translation of the word conceives that the Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or jus legis meanes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or damnatorie sentence of the Law against sinners mentioned cap. 5.16 in which signification of the word that right or power which God hath to condemne sinners unto death is called cap. 1.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where our English render it the iudgement of God the former translation had it the Law of God This exposition of the word though it seemes contrary to that given by Calvin and others mentioned yet will it give out one and the same sense and importance of the place with it as will presently appeare So that if this place were translated with exactnesse to the originall the argument that is now drawne from it for the imputation of Christs righteousnesse would wholly disappeare 6. Neither is it by ten degrees as cleere as the Sun that by the word Law in this Scripture we must of necessitie and with all precisenesse understand the Morall Law We know there are many other acceptions of the word in the writings of this Apostle And that it cannot be here meant precisely of the Morall Law is evident 1º because that impossibility of iustifying men thorugh the weaknesse of the flesh spoken of ver 3. is not confin'd to this Law alone but extends aswell to the other two Ceremoniall and Judiciall except we shall say that though the Morall Law was weake through the flesh and could not iustifie yet the Ceremoniall and Judiciall had a sufficiencie of strength hereunto which is manifestly untrue 2º because the Jewes to whom especially he addresseth himselfe in all his disputations concerning the Law and Iustification thereby built asmuch or more upon the observation of the Ceremoniall Law for their Iustification then of the Morall as was formerly observed Sect. 8. of this Chapter Now its certaine that the Apostle here takes the word Law in the same sense and latitude wherein the Jewes meant it when they contended and argued for Iustification by it otherwise he should not argue with them ad idem nor reach their apprehensions or meaning 3º because the Morall Law suppose it had not bin made weake nor disadvantag'd by the flesh yet could it not by the most exact observation of it have justified men at least not all men and by name not the Jewes who were bound to the observation of the other two aswell as of it and had bin found sinners had they faild in any point of either of these though they had bin absolute in the other Now it is evident that by the righteousnesse or Iustification of the Law in this place the Apostle meanes the righteousnesse or Iustification of such a Law which in it selfe was able to iustifie had it met with a sufficiencie of strength in men answerable to it Therefore he cannot be conceiv'd to speake here determinatly of the Morall Law which had no such abilitie in respect of the Jewes 4º and lastly because the Jewes had bin never the neerer a Iustification by the righteousnesse of the Morall Law imputed from Christ unto them supposing such an imputation being as hath bin said under the transgression of other Lawes So then this consideration also that by the word Law in this â—cripture cannot be meant the Morall Law gives an utter defeat to the attempt that is made upon it for the establishing of the imputation of Christs righteousnesse But 7. SECT 14 and lastly the cleare meaning of the place seem's to be this God sending his owne Sonne c. condemned sinne in the flesh that the righteousnesse or Justification of the Law might be fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or upon us c. that is that that Iustification or way of making men righteous which the Law that is the writings of Moses held forth and prophecied of unto the world long since viz. by Faith in the Messia that was then to come and to make attonemement for sinne by his blood might be fulfilled in us or upon us that is might be accomplished made good and fully manifested in us or upon us viz. in our Iustification who by our walking not after the flesh but after the Spirit that is by an eminencie of holinesse in our lives above the straine and pitch of men under the Law give testimony unto the world that the Messia or Great Iustifier of men foretold by Moses is indeed come into the world and having suffered for sinne and overcome death hath powred out the Spirit of Grace abundantly upon those that beleeve in him This interpretation especially as farre as concern's the clause in question that the righteousnesse of the Law might be fulfilled in us is confirmed aswell by the sweet proportion and sutablenesse betweene such a fulfilling of the righteousnesse of the Law in those that beleeve and live accordingly as the effect and that sending of Christ in the similitude of sinfull flesh to condemne sinne in the flesh laid downe in the former verse as the meanes or cause thereof Secondly in this interpretation the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfilled hath its proper and genuine force and signification which is wholly lost in that exposition which laboureth to finde the imputation of Christs righteousnesse in this place For to be fulfilled in the Scripture properly signifieth the accomplishment making good or full manifestation of a thing which before was under promise or prediction only and as it were in the darke Thirdly that righteousnesse or Iustification which is here called the righteousnesse or Justification of the Law is questionlesse the same righteousnesse which Rom. 3.21 is said to be witnessed by the Law that is by the writings of Moses and by the preaching whereof the Law it selfe is said to be established ver 31. of that Chapter So that in this respect it may very well be called the righteousnesse or Justification of the Law Fourthly and lastly according to the tenor of this interpretation this passage of Scripture is of perfect sympathie and accordance with those Rom. 3.21.22.25 whereas as the other interpretation leadeth it it can neither fiâ—de friend nor fellow in all the Scripture In the former of these last cited Scriptures the Apostle expresseth himselfe thus But now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets even the righteousnesse of God which is by the Faith of Jesus Christ c. In the
Justification that it is purposely required of men and it only by him that the freenesse of his grace in their Iustification might take place and be established thereby Rom. 4.16 Therefore it is by Faith that it might be by Grace And in reason how can a guift be conceived to be more freely given then when nothing more is required of him to whō it is given then that he receives it Now beleeving is nothing else being interpreted but a receiving of that righteousnesse or Iustification which God giveth in and with his Sonne Iesus Christ As many as received him c. Joh. 1.12 that is as it is explained in the end of the verse as many as beleeved in his Name So that in the imputation of Faith for righteousnesse in the sense so oft explained there is not the least appearance of any prejudice at all to the freenesse of grace in Iustification And thus we are fairly delivered out of the hand of this objection also A fourth is this Object 4 That which ministreth occasion to the flesh of boasting in it selfe SECT 5 is no waies consonant to the tenor and truth of the Gospell But the Imputation of Faith for righteousnesse in the sense claimed ministreth this occasion of boasting unto the flesh Ergo. This syllogisme also as touching the matter of it halts right downe on the minor proposition For certaine it is that there is no occasion nor indeed colour of occasion of boasting ministred to the flesh by that opinion which maintaines the imputation of Faith for righteousnesse in the sense avouched For First suppose the worke or act of beleeving which is so imputed for righteousnesse be a mans own work or act which is all the colour that can be pretended why the imputation of it for righteousnesse should be an occasion of boasting to the flesh yet it is so by guift and by the meere grace and donation of another viz. God This the Apostle determines in expresse words Ephes 2.8 By grace ye are saved through Faith and that not of your selves it is the guift of God that is that Faith by which ye are saved is the guift of God See likewise Philip. 1.29 1 Cor. 2.12 1 Cor. 3.6 with many other places of like importance Now then since a man hath nothing doth nothing in beleeving but what he receiveth from another all occasion or pretence of boasting is cut off by this even according to the Apostles own rule and reasoning 1 Cor. 4.7 What hast thou that thou hast not received and if thou hast received it why gloriest or boastest thou as though thou hadst not received evidently implying that no man hath any just cause or pretence of boasting I meane in or of himselfe for any thing but only of that which he hath of his own and from himselfe Let the thing be never so glorious and excellent if he hath received it from another hee hath cause onely to boast and glorie in him from whom he hath received it but not at all in himselfe If God miracluosly should raise up Children unto Abraham of the stones of the Earth had these stones being now made men and men of the greatest worth and excellencie any cause or pretence of glorying in themselves concerning that dignity and honour which is now come upon them No more hath any flesh the least cause or colour of boasting in it selfe how great or excellent soever the act of Faith may be conceived to be or how great and rich soever the privileges may be which depend upon it because it is given unto them by another it is the glory of the giver and the comfort only or blessednesse of the receiver But Secondly SECT 5 suppose the act of believing were from a mans selfe or in part from a mans selfe yet hath he no cause to boast in himselfe that God should be pleased to impute it unto him for righteousnesse in the sense we embrace Because that weight of glory those high and excellent things which attend upon Faith and are given to it are not given to it for any worth or dignity that is found in it as we have heretofore cleerely demonstrated but by the most free gracious and good pleasure of God If a King for taking a pin of a mans sleeve should raise his House and make him honourable in the State and give him thousands to maintaine it were it not a ridiculous thing for such a man to goe up and down and bragg of the pin of his sleeve Alasse for all this honour and greatnesse that he is come unto he is beholding to the grace and bounty of his Prince and nothing at all to the pin in his sleeve He might have had twenty pins in his sleeve and yet never have bin worth twenty pence had he not met with such a royall and magnificent disposition in him that so rewarded him This is the case of Faith in respect of those great things which depend upon it though a Beleever hath the forgivenesse of sinnes and the love and favor of God given him upon it and right and title to the Kingdome of Heaven c. yet all this is no ground or pretence at all why any man should boast of himselfe or of his Faith though it were from himselfe which yet we absolutly deny because if this Faith had not met with a God of infinite grace bounty and magnificence we might have bin miserable and accursed for all our Faith and beleeving whatsoever Yea by the Apostles own rule when God is pleased to chuse weake and foolish things to confound the mighty all occasion of boasting is cut off from the flesh Indeed if men had fulfilled the Law and bin justified that way there had bin some pretence for boasting or glorying in themselves First because such a righteousnesse had held some proportion at least with the reward that should have bin given to it Rom. 4.4 To him that worketh saith Paul that is that keepeth the Law the wages or reward is counted not by favor but of debt God should have given them no more then what they had at least in some sort deserved Secondly because if they had made out their happinesse that way they had done it out of themselves that is out of the strength of those abilities which were essentiall to their natures and in the strictest and most proper sense that can be spoken of or applied to a creature their owne Both which being apparantly wanting in Faith or in the Act of beleeving there can be no colour or pretence of boasting for the flesh though it be imputed by God for righteousnesse as hath bin explained So that this objection also vanisheth into nothing Fiftly SECT 6 I have somewhere met with such a reasoning as this against the point in hand Object If Faith be imputed unto us for righteousnesse then are we justified by that which is unperfect and which it selfe needs a justification for no mans Faith is perfect in this life But
formall cause of justification as if by the word only or alone he meant to shut out this infusion of grace only and not the active obedience of Christ imputed I shall by a passage or two from him in the point cleere his intention in such expressions and fully manifest how importune and at open defiance with the truth any such interpretation of his minde and meaning must needs be In which words saith Calvin meaning those of the Apostle Rom. 4.6 in his commentaries upon the place we are taught justitiam Paulo nihil esse quà m remissionem peccatorum that is that righteousnesse with Paul is nothing else but remission of sinnes And not long after upon the 9th verse of the same Chapter So iustitia Abrahae est peccatorum remissio quod securè ipsepro confesso assumit c. that is If Abrahams righteousnesse be the forgivenesse of his sinnes which he meaning Paul without any further care or thought about it takes for granted c. By these passages it is evident that whatsoever his own minde or judgement was in the point now under question viz. whether remission of sins simply alone without any other additioÌ„ whatsoever were the righteousnesse of a Beleever in justification he attributes the affirmative unto Paul and makes his opinion and judgement to stand for Remission of sinnes simply excluding not the infusion of grace only but all other things whatsoever Except haply men Gyant-like will attempt to set Pelion upon Ossa heap presumption upon presumption and say that Paul likewise expressed himselfe in the Point only by way of opposition to the Popish opinion concerning grace infused and had no intent to be understood simply that Remission of sinnes was a Beleevers righteousnesse Otherwise for Calvin to ascribe one opinion unto Paul in the point of justification and to be himselfe of another is neither better nor worse then to professe himselfe wiser then he in the businesse yea then the Holy Ghost himselfe speaking by him Which horrid blasphemy those men unadvisedly bring upon the head of this holy and faithfull servant of God who labour to make him of a quite differing judgment himselfe especially in so weighty a point as justification is from that which he acknowledgeth to be the judgment of so great and glorious an Apostle as Paul was I might adde a third passage yea and three more to that of his ex abundanti of the same importance and perhaps somewhat more pregnant Therefore Paul saith he (a) Merite Paulus fidei justitiam in peccatorums ormissiene simpliciter includit docevs earn a Davide describi cum beatum heminem pronunciat cui non imputantur peccata Calvin De vera Ecales Res ratione p. 368. doth well simply to include the righteousnesse of Faith in Remission of sinnes teaching us that David so describeth it when he pronounceth the man happy whose sinnes are not imputed unto him Whether Calvin himselfe did simply and absolutly and not with limitation and restraint place the righteousnesse of Faith in remission of sinnes or no most unanswerably undeniable it is that he conceived Paul so to doe Nor is there any reasonable ground or cause to adde a word of this in the close of this Answere why men should be so averse or shie as some are SECT 16 from looking upon Remission of sinnes as a righteonsness yea as a perfect and complete righteousnesse since it is equivalent unto and vertually conteynes and comprehends in it the most absolute and entire obedience unto the Law and will of God as hath bin already fully demonstrated cap. 2. Sect. 4. of this second Part where also the authority and confent of Augustine in this behalfe was produced who plainly affirmeth Omnia mandata facta deputantur quonde quiequid non fit ignoscitur Ang. Retract l. 2. c. 19. that all the commandements of God are reputed to be kept or done when whatsoever is not done is forgiven Againe â— o it may well and in sufficient proprietie of speech beare the nature of a righteonsnesse vea and that perfect and compleate because it hath all those great and high privileges annexed to it and depending upon it which a righteousnesse most literally and strictly so called could have as the love favor acceptation and approbation of God yea life and salvation themselves It hath bin elsewhere as I remember observed in this discourse that the names of things are very usually enterchanged in Scripture upon occasion of a similituda or likenâ—sse of use or offect betweene them John Baptist is called by the name of â—liah because he was servicenble unto God and his cause after the same manner and with the same spirit that Eliah was So Peter and Iohn were counted Pillars Gal. 2.9 because they were conceiv'd to stand the Church of Christ in some such stead as Pillars doe the house that is supported by them So Christ himselfe to omit other instances in this kinde without number is called Bread a Vine a Dore a Way a Roote a Branch the morning Starre c. because in something or other he resembles the nature or use or both of all these things In like manner Remission of sinnes though it had not the nature or essence of a perfect righteousnesse in it may yet be called a perfect righteousnesse because it is of the same consideration benefit and use unto the creature with a perfect righteousnesse indeed But enough for this argument I hope it will be from henceforth contented and complaine no more for want of satisfaction A seventh argument which is likewise layd hold on by some as a Shield and Buckler to defend the imputation assailed SECT 17 Argum. 7 is this If Doe this and live be an everlasting rule of God and which shall never be dissolved cancelled or growne out of date then must the active obedience of Christ be imputed unto men in justification that so they may be said to have done this that is to have fulfilled the Law and so live But Doe this and live it an everlasting rule of God which shall never be dissolved c. Ergo. I answere that all the strength of this argument lyeth in the hollownesse of those words take them out of which proposition you please is an everlasting rule c. In this sence I grant that do this and live is an everlasting rule it is and hath bin and shall be everlastingly true that whosoever shall do this that is fulfill the Law perfectly shall live and enjoy the favor of God c. But this sence makes nothing to the purpose neither is there so much as the face of a consequence in the major if it be taken whosoever continueth in all things that are written in the Law to do them shall live and be saved whether Christs righteousnesse be imputed unto them or not But if the meaning of the clause be is an everlasting rule that is is the only perpetuall and standing rule or Law whereby and according to