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
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.
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.
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
stead of the fruite or effect of it good or bad benefit or losse vantage or disadvantage merit or demerit of it Thus Job 33 26. God is said to render unto man his righteousnesse i. The fruite or benefit of his righteousnesse in the favor of GOD and manifestation of it in his deliverance and restauration the righteousnesse it selfe in the propriety of it cannot be rendred unto him So Ephe. 6 8. Whatsoever good thing any man doth the same shall he receive of the Lord. i. he shall receive benefit and consideration from God for it So Revel 15 12. Here is the patience of the Saints and c. 13 10. Here is the patience and faith of the Saints i Here is the benefit and unspeakable reward of the patience and faith of the Saints to be seene when the Beast and all that worship him or adhere to him shall be tormented in fire and brimstone for evermore and those that have constantly suffered for not worshiping of him shal be delivered from drinking of that bitter cup. So again So worke is often put for the wages due to it Levit. 19 13. Iob 7 2. Ior. 22 13 Esa 49.4 c. Psal 128 2. Thou shalt eate the labor of thy hands that is the fruite of this labour So on the other hand Heb. 9 28. it is said of Christ that to those that looke for him he shall appeare the second time without sinne that is without the guilt or punishment of sinne charged upon him for otherwise if we take sinne in the formall and proper signification of it there wil be no difference implied betweene his first and second appearance in as much as he was as free from the defilement or pollution of sin in his first appearing as he can or shal be in his second So Ezech. 16 58. Thou hast borne thy lewdnesse and thine abhominations saith the Lord viz. in punishments or judgments answerable to them So 1 Kings 8 32. To bring his way upon his head that is the punishment he hath deserved by his way of sinne So to let passe many other instances of like construction Gen. 19 15. Least you be destroyed in the iniquity of the Citty that is in that judgement or punishment that fell upon the Citty by meanes of the iniquity of it In such a construction of speech as the holy ghost himselfe useth in these and many such like passages in the Scripture the righteousnesse of Christ Active and Passive may be said to be the righteousnesse by which we are justified or which is imputed unto us in our justification and not in any other Wherefore to draw towards a close of this first Chapter and withall to give a little more light SECT 5 that it may be seene cleare to the bottome both what we affirme and what we deny in the question propounded i when we affirme the faith of him that beleeveth to be imputed for righteousnes the meaning is not either I that it should be imputed in respect of any thing it hath from a man himselfe or as it is a mans owne act nor yet 2. in respect of any thing it hath from God himselfe or from the Spirit of God in the production or raising of it in the soule though it be true it requires the lighting downe of the Almighty arme of God upon the soule to raise it Neither 3 See this further opened and proved in the second part of this Discourse Cap. 2. ss 17. Is it imputed for righteousnesse in respect of the Object or because it layeth hold upon Christ or Christs righteousnessâ— though it be true also that that faith that is imputed for righteousnesse must of necessity lay hold upon Christ and no other faith is capable of this Imputation besides because if faith should justifie or be imputed for righteousnesse as it layes hold upon Christ it should justifie out of the Inherent dignitie and worth of it and by vertue of that which is naturall and intrinsecall to it there being nothing that can be conceived more naturall or essentiall unto faith then to lay hold upon Christ this is the very life and soule of it and that which gives it its specificall being and subsistence Therefore to make the Object of FAITH as such the precise and formall ground of the Imputation of it is to make hast into the middest of Samaria whilst men are confident they are travailing towards Dothan It is the giving the right hand of fellowship to the Romish Iustification which makes faith the meritorious cause of it in part But 4 and lastly when with the Scripture we affirme that faith is imputed for righteousnesse our meaning is simply and plainely this that as God in the first Covenant of workes required an absolut and through obedience to the whol law with continuance in all things for every mans Iustification which perfect obedience had it beene performed had beene a perfect righteousnesse to the performer and so would have justified him So now in the New Covenant of grace God requires nothing of any man for his justification but only faith in his Sonne which faith shal be as a vaileable and effectuall unto him for his justification as a perfect righteousnesse should have beene under the first Covenant this is that which is meant when faith is said to be Imputed for righteousnesse which is nothing but that which is generally taught by Divines both ancient and moderne Sic decretum dicit à Deo ut cessante lege Solam fidem gratia Dei posceret ad salutem Ambrosius in Rom. 4. that is the Apostle saying that to him that believeth his faith is Imputed for righteousnes affirmeth that God hath so decreed that the Law ceasing the grace of God will require of men only faith to salvation And againe upon Ch. 9 of the same Epistle Sola fides posita est ad salutem onely faith is appointed or ordained to salvation Calvin writing upon Rom. 10 8. hath words of the same importance and somewhat more cleare and full Ex hac distinctionis nota colligimus sicutilex opera exigit sic Evangelium nihil aliud postulare nisiâ—ut fidem afferant homines ad recipiendam Dei gratiam that is From this distinction we gather that as the Law required workes so the Gospell requires nothing else but that men bring faith to receive the grace of God If God requires Faith in the Gospel for the same end for which he required worâ—â—s or perfect righteousnes in the Law it necessarily followes that he should impute this faith for that righteousnes that is accept it from men upon the same termes in respect of justification and bestow the same favors rewards and priviledges upon the tender of it that should have beene given unto men in regard of that legall righteousnes had it beene fulfilled otherwise he should require it for such an end or upon such term's as he would refuse to make good unto it when the creature hath exhibited it
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
God over the creature is plainly asserted though perhaps in terms somwhat harder then many eares will well beare but in the latter there is only a cold and hungry pretence alledged to beare out one of the greatest and most weighty acts of judgement that ever God exercised Of the two it is lesse dishonourable to a Prince or Monarch to professe a power above Law then to exercise it under a pretence of justice And what is there more in the imputation of Adams sinne to make the punishment of it upon all his posterity an act of justice in God or to ease the conceit of absolute Sovereigntie then if there were no such imputation at all Or suppose God should repute me to have sin'd in Adam and because he so reputeth me shall execute judgement upon me in case I did not so sinne as God reputeth me to have done it had bin altogether as much justice in God to have punished me without any such reputing me to have sinned as with it But in case I did sinne as the Scripture testifieth to my face I did now there is no necessity or occason why God should impute Adams sinne unto me to make me capable of punishment the imputation of this my owne sinne is abundantly sufficient Besides suppose I could not be truly said to have sinned my selfe being yet in the loynes of Adam and so my owne sinne not to be imputed unto me yet my communion with Adam in his nature or my neere relation to him being one of his children and posterity upon the former supposition that Adams sin was not punishable to the height in the punishment of his person only is a full and sufficient ground to beare out the justice of God in laying all that punishment upon me he hath done But of all conceits or apprehensions in this point that hath the least consistencie with sobernes and truth which makes the impuputation of the act of Adams sin which act was more from God then from Adam as hath bin said though the sinfulnes of this act was wholly from Adam and not at all from God to his posterity to be the reason and ground of that fore punishment wherin they are all included involved as if Gods reputing a world of men to have done that which indeed was from himselfe and therfore could at no hand be sinfull were a sufficient ground in justice equitiâ— to bring the guilt of everlasting death and wrath upon them The summe of all that â—ath bin reasoned at large in this Chapter SECT 16 amounteth to this 1. that the imputablenes of the transgression of the Law were it granted from one person to another doth not necessarily evince the like imputability of the obedience of the Law 2. that in Scripture there is nothing said to be imputed unto any man but that which was his before the imputation 3. that to impute doth never signifie the bare ascribing or setting over any act good or bad unto any man but a suitable dealing by the person to whom the imputation is made according either to the merit or demerit of such an act 4. that therfore neither the act of any mans obedience nor disobedience to the Law can either in Scripture language or propriety of speech be said to be imputed to any other then to the persons themselves obeying and disobeying 5. That the Scriptures are altogether silent concerning the imputation of Adams sin to his posterity 6. That reason it self fully demonstrates any such imputation to be no sufficient or tollerable ground or reason why God in a way of justice and equity might involve Adams posterity with his person in the punishment due to his sin 7. and lastly that there are other grounds herof both more agreeable to reason to the rules principles of common justice equity so that there is not so much as the least degree of any necessity to bring the Imputation of Adams sin in the sence pressed by our adversaries for their turns upoÌ„ this theatre The Conclusion resulting from the constellation of these particulars is easily discerned to be this that the Imputation of Adams sin to his posterity is no better Argument to prove the imputation of Christs righteousnes in the sence questioned to beleevers then the imputation of Christs righteousnes is to prove the imputation of Adams sin and that neither the one nor the other in the sence urged and opposed have any firm footing either in reason or Religion The end of the first part THE SECOND PART CAP. I. Wherein is contained a briefe proposall of the Particulars in this Second Part. HAving brought forth our strength both of Scripture and Reason seconded in both with sufficient authorities of men of best esteeme as well to overthrow the conclusion set up by the Adversary in the Question debated as to establish that which we have undertaken for and oppose against it it remaines that for the making good the ground which we have gotten we should disarme our enemies and take away those weapons from them wherein they trust by answering those Scriptures and Reasons which are usually chosen for the service of this warrefare and whereby some endeavour as well to build up what we have laboured hitherto to throw downe as to cast downe what we have to built up The truth is that no cause or truth reigneth in fulnesse of glorie and peace till all the enemies thereof be either reconciled or put under his feete In consideration whereof I shall no wayes smoother or dissemble any objection of the adverse party as farre as I know they have yet pleaded or can conceive they may possibly plead yet further for themselves in the point depending nor seeke to gaine the least advantage to my selfe by cutting the haire or diminishing the strength of any argument I shall propound against my selfe to answer but rather on the other side shall shew all fairenesse and faithfulnesse in relieving my adversaries in their oversights and as farre as my ability extendeth endeavour to supply that which is wanting on their part in maintenance of the cause they have undertaken I shall therefore in this Second Part of my Worke first lay downe and prove with all convenient briefenesse that may be some conclusions which have speciall relation to the Question depending and will give a further light of insight therein and which will be as foundations or grounds to frame answers upon to severall objections that are or may be made against the decision maintained in this Discourse 2. I shall lay downe and open some distinctions which will make a cleare and lightsome way for the truth through the darkenesse of many difficulties which seeme to oppose it on every side as well from the Scriptures as reasoning otherwise 3. I shall lay downe the nature and purport of Iustification in the severall causes and carriages thereof according to the Scriptures as farre as I am able to conceive 4. I shall briefely propound and answer 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
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