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
c. 15. p. 146. but these must still be of severall kindes The principall and instrumentall causes are alike immediate in respect of the effect joyntly produced by them c. And the first or increated cause God is â—like immediate in every effect with the created cause that is most immediate to it There are many other Divisions and kindes of this first head of causes which we call efficient as 1º there is the efficient solitarie and the efficient in consort or association with other causes 2º the efficient which hath a proper naturall and direct tendencie towards the effect which they call efficiens perse and the efficient which falls in on the by and concurr's towards the effect but accidentally and besides any natural inclination it hath towards the raising of the effect which they call causa per accidens 3º there is a kinde of efficient which they call subordinata i. of an inferior order in respect of another cause that is of a superior and coordinata i. such a cause as is of the same ranke and order with another c. besides divers others which I insist no further upon because I conceive the Doctrine of Iustification may be sufficiently delivered and understood without the particular knowledg of them The second generall head of causes mentioned SECT 6 was the finall cause or the end so called as it seem's because both the action and intention of the principall efficient are terminated ended and satisfied in the assecution or atteynment thereof There are severall divisions and kinds of this cause also but because there is little or no dispute or question touching the finall cause of Iustification amongst those that are much dissenting in judgement about other causes thereof I shall passe over this cause with the more brevity The finall cause or end of an effect or thing caused or of a thing to be effected or caused is either that which is called Finis perse that is such an end as the effect is naturally and of it selfe apt to produce and raise or else that which is called Finis per accidens that is such a thing and end which followes upon and may be in some sort said to be produced or occasioned by the effect but yet is a thing of that nature and importance which doth not answere the nature and propriety of the effect by which it was occasioned or produced Thus the hardening of reprobate and wicked men and so the increasing of their condemnation c. are accidentall ends of preaching the Gospell or of the Gospell preached because they are oft occasioned and somewaies caused and produced thereby but do not answere or suite with the nature and propriety of the Gospell or preaching thereof which are sweet and gracious As on the contrary the softening and melting of the hearts of men and so the furtherance of them in the waies of salvation c. are ends persâ— or proper ends of the preaching the Gospell because they are not only produced by it but likewise are things that sympathize in nature and property therewith and sweetly answere the tenor and importance of such an action Againe secondly of finall causes or ends per se some are primarily such c. more properly so called others againe are secondarily such and lesse properly so called The finall cause or end primarily and properly so called is that which the principall efficient intends to accomplish and to attaine by meanes of such or such an effect produced by him And this againe is double or of two kindes First that which is more principally so intended by him Secondly that which is lesse principally intended The end lesse principally intended is that which is intended with reference and subordination to some further end as viz. to that which is more and most principally intended as on the contrary the end more principally intended is that which hath inferior ends subservient to it and destinated to the effecting of it Thus the house it selfe which the work man builds for himselfe to dwell in is the lesse principall end of his labour in building and his own conveniencie of dwelling or otherwise is the more principall because the house was intended chiefly in relation unto this So the sorrow which Paul wrought in the Corinthians by his Epistle 1 Cor. 7.9 was the lesse principall end of his writing and their repentance the more principall because that was intended by him as a meanes conducing unto this And that end which is intended simply for it selfe and without any subordination or reference to another end beyond it is the supreme Sovereigne and most principall end of all as the glory of God is to himselfe in all his works and should be to the creatures also in all theirs But secondly the finall cause or end lesse properly socalled is that to which or to whom or for whose good the end properly so called is intended Thus the patient or sick person is the end of that recovery or health which the Physician seekes to procure and the elect the end of the great dispensation of God in Christ and in this sense God himselfe is sayd to be end both of this and all other his dispensations whatsoever The third generall head or fountaine of causes SECT 7 was the Materiall Now the matter or materiall cause of a thing is either that which is properly or unproperly so called The matter or materiall cause properly so called is that which in union with the forme makes up a substantiall compounded body So that this kinde of matter matter properly so called is proper to and only found in that kinde of nature or being which we call a substance as the Heavens the 4 Elements and all things that are compounded and made of them and is it selfe alwaies a substance The matter of a thing unproperly so called is that which hath some kinde of analogie or proportion onely to that which is matter properly In this sense that other nature or kinde of being which we call accidentall as actions passions qualities figures relations c. may be said to have matter as viz. either their subjects wherein they have their existences and beings or their objects upon and about which they act worke or are exercised or thirdly and lastly the parts whereof some of them doe consist and are made up In the first sense the wall may be called the matter of the whitenesse that is put upon it and the fire the matter of the heate that is in it and a man the matter of the learning or knowledge that is in him c. In the second sense the wall is the matter of that act of the Painter or Plaisterer whereby he made the wall white and so the servant or slave of old was the matter of that act of manumission whereby his Mr. set him at liberty and made him free and the elect of God both men and women are the matter of the act of God whereby he saves them In
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
either by Scripture or sound reason then that which stands either in a communion of his posteritie with him therein or in the propagation of his nature defiled therewith unto them or in that punishment and condemnation which is come upon them by it p. 13 14 15 16. 10. Though Iustification and salvation came unto the world by Christ the second Adam as condemnation and death came by the first yet there are many different considerations betweene the coming and bringing in of salvation by the one and of condemnation by the other p. 16 17 18 19 20 21. 11. That which makes true Faith instrumentall in Iustification is nothing that is essentiall or naturall to it whether descent property or act but somewhat that is extrinsecall and purely adventitious as viz. the force and efficacie of the will good pleasure ordination and covenant of God in that behalfe p. 21 22 23 24 25 26. 12. It hath no foundation either in Scripture or reason to say that Christ by any imputation of sinne was made formally a sinner p. 26. 13. Faith doth not only if at all declare a man to be righteous or in a justified estate but is the very meanes by which Iustification or righteousnesse it obtained p. 26 27 28 29 30 31 32 33. 14. The sentence or curse of the Law was not properly executed upon Christ in his death but this death of Christ was a ground or consideration unto God whereupon to dispense with his Law and to let fall or suspend the execution of the penaltie or curse therein threatned as concerning those that beleeve p. 33 34 35 36. CAP. 3. Seven Distinctions propounded and explained necessary for the further understanding of the businesse in question and the cleering of many difficulties incident to it As 1. Iustification is taken in a double sense either actively or passively p. 37 38 39. 2. Iustice or righteousnesse is sometimes in Scripture attributed to God and sometimes to men and in both relations hath a great diversitie and varietie of acceptions p. 39 40 41 42 43 44 45. 3. The righteousnesse or obedience of Christ is twâ—fold or of two kindes the one by Divines called Justitia personae the righteousnesse of his person the other Justitia meriti the righteousnesse of his merit 45 46 47 48 49 50. 4. The terme of Imputing or imputation will admit of nine severall acceptions or significations p. 51 52 53 54 55 56. 5. Obedience unto the morall Law may be said to be required of men in two respects either 1º by way of justification or 2º by way of sanctification p. 57 58. 6. Christ may be said to have kept the Law in reference to our justification two waies either 1º for us or 2º in our stead p. 58. 7. The justification of a sinner though it be but one and the same entire effect yet may it be ascribed unto many and those very different causes respectively according to their severall influences and differing manner of concurrence thereunto p. 59 60. CAP. 4. A delineation or survey of the intire body of Iustification in the severall causes of it according to the tenor of the Conclusions and distinctions laid downe in the two former Chapters P. 61. wherein I. are premised 4 generall rules touching the number nature and propertie of causes in the generall p. 62 63 64 65. 2. Some more particular and speciall kinds of causes comprehended under the 4 generall heads are mentioned and explained p. 65 to p. 77. 3. The causes of Iustification are inquired into As 1. The efficient causes thereof From p. 77 to 84. 2. The finall causes thereof p. 84 85. 3. The materiall cause therof from p. 85 to p. 90. 4. The formall cause thereof from p. 90 to 121. 4. A Description of Iustification raised from the former discussions in the Chapter p. 121. CAP. 5. Scriptures alledged for the Imputation of Christs righteousnesse or active obedience in Justification cleered and answered and the true sense and interpretation of them respectively established according to the judgement of the best Expositors A reason given by the way of mens confidence and impatiencie of contradiction in respect of some opinions above others p. 122 123. The Scriptures urged and answered are 1. From the Old Testament Psal 32 1 2 answered p. 124 125 126. Jer. 23 6 and 33 16. answered p. 127 128. Esa 45.24 answered p. 129 130. Esa 61 10. answered p. 130. to p. 136. where by the way 3 other Scriptures also are opened and cleered as viz. Revâ—â— 19 7 8 p. 134 and Rom. 13 14 with Gal. 3 27 p. 136. 2. From the New Testament As Rom. 3 21 answered p. 136 137. Rom. 3 31 answered p. 137 138 139. Rom. 4 6. answered p. 140 141. Rom. 5 19 answered p. 142. to 145. Rom. 8 4 answered p. 145 to p. 152. Rom. 9 31 32 answered p. 153 to 157. Rom. 10 4 answered p. 157 to 162. 1 Cor. 1 30. answered p. 162 163 164. 2 Cor. 5 21 answered p. 165 to 168. Gal. 3 10 answered p. 168. to 173. CAP 6 Six Arguments against the Imputation of Faith for righteousnesse propounded and answered As 1. That such an Imputation impeacheth the truth or justice of God answered p. 175 176 177. 2. That this Imputation maketh Iustification to be by workes answered p. 178 179. 3. That such an Imputation is inconsistent with the free grace of God in Iustification answered p. 179 180 4. That this Imputation ministreth occasion of boasting unto the flesh answered p. 180 181 18â— 183. 5. That such an Jmputation supposeth Justification by somewhat that is imperfect answered p. 183 184 185. 6. That such an Imputation implieth that God should rather receive a righteousnesse from us then we from him in our Iustification answered p. 185 186. The opinion opposed in this Discourse of much more affinity with the master-veyne of Socinian Heresie and that by the verdicts of Pareus Piscator and Mr. Gataker then the opinion maintained in it p. 187 188 189. CAP. 7. The chiefe grounds and Arguments for the Imputation of Christs Active obedience in the sense hitherto opposed proposed and answered As 1. That there is no standing in judgement before God without the imputation of this righteousnesse answered p. 192 193. 2. That justification cannot be by the righteousnesse of another except this imputation be supposed answered p. 194 195. 3. That a true and reall Communion betweene Christ and those that beleeve in him cannot stand except this Imputation be granted answered p. 195 196. 4. That there can be no other reason or necessitie assign'd why Christ should fulfill the Law but only this imputation answered from p. 196 to 207. 5. That we are debtors unto the Law not only in matter of punishment for our transgression but in perfection of obedience also answered p. 208 209 210. 6. That there can be no justification without a perfect righteousnesse nor any such righteousnesse but the righteousnesse
in the condition To this I answere two things in two words 1. Imputation of works or of righteousnesse is not the condition of the new Covenant but beleeving If imputation were the condition then the whole Covenant should lye upon God and nothing should be required on the creatures part for imputation is an act of God not of men 2. I answere that if it were granted that the righteousnesse or the works of the Law imputed from Christ were that whereby we are iustified yet they must iustifie not as imputed but as righteousnesse or works of the Law Therfore imputation makes no difference in this respect Imputation can be no part of that righteousnesse by which we are iustified because it is no conformity with any Law nor with any part or branch of any Law especially of any Law that Man was ever bound to keep Therfore it can be no part of that righteousnesse by which he is to be iustified So that the condition of both Covenants will be found every waies the same and consequently both Covenants every wayes the same if iustification be maintained by the righteousnesse of Christ imputed CAP. XVII Wherin three Arguments more are managed against the already-impugned Imputation THere is no kind of error SECT 1 that requires or will take more strength and plenty of truth for the conviction and demolishing of it then that which is fortified with the pleasing appearance of a speciall confederacie with the glory of God or of an intire sympathie with the honour of Christ Knowing that enemie against which we conflict and wrastle in this discourse to have as much or more of that advantage then most other opinions have that are as legitimate as it I conceive it necessary in that respect to arme and imploy the more reasons and arguments in this warfare and service Therfore in the Tenth place against the Imputation so much contended for I oppose this Demonstration That for which righteousnesse is imputed to those that beleeve that cannot be imputed unto them for righteousnesse But the righteousnesse of Christ is that for which righteousnesse is imputed to those that beleeve Therfore it selfe cannot be imputed for righteousnesse The Assumption I presume no man will deny except those that deny the righteousnesse of Christ to be the meritorious cause of that righteousnesse or justification which is conferred upon men an opinion to which no man I know ever said live but onely Socinus and his peeres The Major Proposition I demonstrate thus If it be unpossible that the thing merited should be the same thing with that which is the meritorious cause of it then it is not only untrue but unpossible that the righteousnesse of Christ should be the righteousnesse of a beleever Sed verum prius Ergo et posterius For the consequence in the Major Proposition it is so evident in common apprehension that to labour any further illustration of it were but to light up a Candle to the Sun Because the righteousnes of Christ and the righteousnesse or justification of a Beleever stand in that relation we speake of the one to the other as the cause to the effect the righteousnesse of Christ being the meritorious cause and the righteousnesse of a beleever or person justified as the effect merited and effected by that cause And for the Minor that is every whit as evident and undeniable as it viz. that the thing merited cannot be the same with that which is the meritorious cause of it for so the same thing should be the meritorious cause of it selfe a conclusion so broad that there is no apprehension so weake but hath strength enough to disclaime Neither can it be here said SECT 2 that though the righteousnes of Christ cannot be meritorious of it selfe simply yet being a righteousnesse wrought by Christ it may be the meritorious cause of its own imputation and this imputation may be the formall cause of the iustification of a beleever For to this an answere is ready that suppose it should merit it 's owne imputation though this be very unproper and requires an interpretation more then abounding with charity to make truth of it any waies yet is not this imputation that which men say is imputed for righteousnesse unto any man but the righteousnesse it selâ—e of Christ Therfore if the righteousnesse of Christ be the meritorious cause of that righteousnesse which is imputed to a beleever and this righteousnesse which is imputed be the righteousnesse of Christ then it is evident that the righteousnesse of Christ must be directly and plainly the meritorious cause of it selfe Againe in the Eleventh place to second the former argument with another like unto it SECT 3 If the righteousnesse of Christ be imputed to a beleever for righteousnesse in his instification then the meritorious cause of his iustification is imputed unto him for righteousnesse But the meritorious cause of a mans iustification cannot be thus imputed unto him Therfore the righteousnes of Christ cannot be thus imputed neither The truth of the Major Proposition the former Argument will maintaine against any contradiction besides it is pregnant with an innate evidence of truth The reason of the Minor is this because the meritorious cause being a kind of efficient as is confessed on all hands cannot be either the matter or the forme of that whereof it is efficient Wherfore if the righteousnesse of Christ be the meritorious-meritorious-efficient cause of our iustification unpossible it is that by any contriving or casting or bringing about either by imputation or otherwise it should ever be found or made either the matter or the forme of this iustification For this is famously known to be an indispensable and inviolable Law amongst the foure kinds of causes materiall formall finall and efficient that the two former only doe ingredi compositum or effectum and are partes reiconstitutae i. are intrinsecall and essentiall parts of the effect or thing produced and that the two latter viz. the finall and efficient are all waies extrinsecall and stand without As for example when a Plaisterer or Painter whites a wall the effect of his worke is the whitenesse of the wall or the wall as made white Now into this effect this whitenesse of the wall there is none of the efficient causes producing lt either any part of it or any ingredient into it neither the plaisterer himselfe who is the principall efficient cause of it nor his brush or pensill which is the instrumentall efficient cause nor the money or wages he receives for the doing it which is as the meritorious efficient cause of it None of all these is any intrinsecall or constituting part of the effect neither as the matter nor as the forme thereof The whitenesse applyed or put upon the matter or subject viz. the wall by all the three efficients according to their severall operations about it is the forme or formall part of it and the wall it selfe whereunto this form is joyned coupled or
very truth which this discourse seeketh and ensueth for if God justifieth or regenerates for the righteousnesse of Christ which imports the merit thereof he cannot either justify or regenerate with this righteousnesse of Christ as the formall cause of either the Reason is because it is unpossible that one and the selfe same thing in respect of one and the selfe same effect should put on the different habitude or consideration both of the formall and efficient cause Wherefore if the righteousnesse of Christ be any efficient cause of Iustification as all must grant that will acknowledg it for a meritorious cause thereof no man gainsaying but that the meriting cause is a species or kind of efficient unpossible it is that it should be brought in to any part or fellowship in the formall cause thereof as will further be demonstrated when we come to lay downe our grounds and reasons for what we hold This for Answere to the former exception Concerning the latter objection SECT 7 from Gal. 4.4 Where Christ is said to have been made under the Law From hence it is inferred against the answere given that Paul doth mention the works of the Law as done by Christ in this discourse of Iustification and hereupon concluded further that therefore he had no intent to exclude the works of the Law as done by CHRIST from having their part in Iustification For Answere hereunto not to insist againe upon that which was delivered in the first branch of my Answere to the former objection which yet is sufficient to ease the point in Question of the burden of this objection I ad this in the first place that the phrase of Christs being made under the Law doth not signify Christs obedience or subjection to the Morall Law or that part of the Law which we call Morall but rather his subjection to the Law Ceremoniall as is evident from the scope of the place and particularly from that which is delivered immediatly ver 5. as the end or intent of that his being made under the Law viz. that he might redeeme them that were under the Law There is no reason to conceive that Christ should be said to be made under any other Law then that from under which he was to redeeme others Wherefore we being not redeemed from the Morall Law or from that obedience due to that that being lex aeterna aeternae obligationis an eternall Law and of an eternall obligation but from the Law of Ceremonies it must needs follow that it was this Law under which Christ is here said to have been made So that if men will gather anything from hence for the imputation of Christs obedience in just sication it must be of that obedience which he performed to the Jewish or Ceremoniall Law and so not only the Jewes but we of the Gentiles also must be cloathed with the robes of a Ceremoniall righteousnesse imputed unto us for our Iustification Bâ— secondly if we follow that interpretation of tâ—is clause Christ was made under the Law which Luther â—clines unto and is an exposiâ—â—n of no hard aspect neither upon the place perhaps of a more favourable then the former then by Christs being made under the Law we shall neither understand his subject on to the Morall Law nor yet to the Ceremoniall Law in the preceptive part of either but his subjection unto the Curse of the Law And thus it expresseth both the gracious designation of God and likewise â—he voluntary submission of Christ himselfe unto deaâ—â— for the deliverance of men not only from death it selfe in the future but even from the feare of death in the pâ—â—sâ—nâ— as is plainly expressed Luke 1.74 and Heb. 2.15 In which respect the fruit or effect and benefit of this his being made under the Law is here v. 1.5 said to be the receiving the adoption of Sons If this exposition will stand as I see not how it will easily be overthrowne there being much more to be said for the justifying of it then is it a plaine case that here is nothing spoken nor intended of any such works of Christ as are pretended for imputation in the Iustification of a beleever No adversary I have yet met with in this controversie ever affirmed that either the death of Christ or the imputation of his death should be either the formall or materiall cause of Iustification Much more might be added for the taking of this clause of Scripture from intermedling at all to the prejudice or disturbance of that conclusion for which we have undertaken but having sufficiently cleared as I conceive our second order or sort of proofes from the Scriptures we proceed to others yet remayning CAP. IV. A third Demonstration from the Scriptures of the non-imputation of CHRISTS righteousnesse for justification in the sense ruling in this Controversie THirdly SECT 1 that the righteousnesse of Christ is not imputed unto men for their righteousnesse or justification I demonstrate with more brevitie from that Scripture Rom. 3.21 But now is the righteousnesse of God made manifest without the righteousnes of the Law having witnes of the Law and the Prophets even the righteousnesse of God which is by the Faith of Iesus Christ unto all and upon all that beleeve From whence I thus reason if the righteousnesse of Faith which is here called the righteousnesse of God as else where it is in the writings of this Apostle either because he is the founder and contriver of it as Divines for the most part agree or because God bestowes it and gives unto men as Calvin conceives upon this place or because it is this righteousnesse only that will stand and hold out before God as the same Author varieth his conjecture here or whether it be called the righteousnesse of God by way of opposition to the righteousnesse of the Law which is and may well be called the righteousnesse of men Rom 10.3 because they can hardly rellish or savor any other righteousnesse but it or whether for som other reason not so necessary or pertinent to our present inquiry I say if this righteousnesse of Faith consists in the imputation of Christs righteousnesse then is it not nor can it be made manifest without the Law that is without the works of the Law as Calvin rightly interpreteth the meaning of the word But the righteousnesse of Faith is sufficiently manifested without the Law that is without the works or righteousnesse of the Law Therefore it doth not consist in the imputation of Christs righteousnesse The reason of the connâ—xion in the major propâ—sition against which exception must be made â—f the conclusion be denied because the minor is plaine Scripture in terminis is evident If the righteousnesse oâ— God consists in the imputation of Christs righteousnes then is it not made manifest without the Law that is without the works and righteousnesse of the Law because to such a righteousnesse the Law and the works thereof are every whit as necessary and
which stands in any perfection of vertues sanctification Somwhat before the former words alledged Nos verò quod dat admittimus reciprocart inter se justificationem et remissionem peccatorum i. We admit of what he Bellarmine grants that justification and remission of sins are one and the else same thing And againe pag. 908. Remissio peccatorum est justitia imputata i. Forgivenesse of sins is that righteousnesse that is imputed to us Stephanus Fabritius to like purpose coâ—menting upon Psal 32.1 desines justification thus Justificatio est actio Dei quà eum qui in Christum mediatorem credit ex solà gratià et misericordi propter satisfactionem et meritum Christi à peccat is absolvit et justum ac innocentem pronunciat i. Justification is an act of God whereby of his meere grace and mercy for the satisfaction and merit of Christ he absolves him from his sins that beleeveth in Christ the Mediator and pronounceth him just and innocent Lastly Amesius upon the same Psalme and verse makes remission of sins and justification terms equipollent and reciprocall Descriptio beatitudinis petiturà causa efficiente et continente quae est remissio peecatorum vel justificatio cum ejus effectis c. i. The description of blessednesse is drawn from the efficient and holding cause thereof which is Forgivenesse of sins or Iustification with its effects It were easie I presume for him that hath leisure SECT 8 to traverse the writings of these and other Reformed Divines to make the pile farre greater of such passages as these Therfore certainly they are very injurious not onely to the names and reputations of these worthy lights in the Church of God who deny them fellowship and communion in so glorious a truth and would force upon them in the very face of their own solemne declarations of themselves to the contrary an opinion so inconsistent with the streame of the Scripture and all sound reason but to the truth it selfe also by seeking to represent it to the eyes and consciences of men as a Beacon upon a hill or as a Sparrow upon the house top alone by it selfe destitute of Friends and helpers when as it dwells in the midst of its own people and hath many of the very choyce of those holy and faithfull and chosen ones that are with the Lamb against the Beast to stand for it So that those odious aspersions of Popery and Arminianisme are Vipers that wil easily shake into the fire when the time of shaking comes This for a 4th Demonstration of our Conclusion from the Scriptures CAP. VI. Conteining a Fift Argument or proofe from Scripture for clearing the Assertion FIftly SECT 1 I conceive that a cleare opening of that Scripture Philip. 39. will yield us plenty of further light for the discovery of that truth we seek after in the obscurity of our present Controversie The words are And be found in him not having mine own righteousnesse which is of the Law but that which is through the Faith of Christ the righteousnesse which is of God through Faith In the former verse the Apostle professeth what strange effects the excellency of the knowledge of Christ had wrought in him it had caused him to count all things losse which somtimes he had esteemed the greatest gaine and the best treasure yea to despoyle himselfe as it were with a spirit of deep indignation of all those formerly beloved and rich-esteemed ornaments which were unto him as chaines of gold about his neck and as he then thought highly commended him and made him glorious in the sight of God and men he means his Pharisaicall righteousnesse and legall observations his Jewish prerogatives c. he was now so farre transformed by the renewing of his mind by the light of the knowledge of Christ shining in unto him that he looked upon all his former glory as upon dung and smelt a favour of death in those things which had bin his only confidence and hope before of life and peace Now the reason why he favoured himselfe all that might be in these under-thoughts and avileing apprehensions of his former things and layed on load in this kind all he could he declares to be this that he might win Christ or make gain and advantage of him How this his desire or intent of gaining Christ might be accomplished he expresseth thus And may be found in him Observe he doth not say that he may be found in his righteousnesse much lesse in his righteousnesse imputed to him but simply in himselfe That he might be found in him which is an usuall expression in Scripture of the spirituall estate and condition of a beleever viz. to be in Christ Rom. 8.1 There is no condemnation to those that are in Christ Iesus So cap. 16.7 Who also were in Christ before me i. were beleevers c. What it is to be found in Christ or how it must be with him if he be found in him viz. when his time is come for he speaks here of the future of the time of his breaking up as it were by death he expresseth 1. negatively thus not having mine own righteousnesse yet not simply and alltogether no righteousnesse that may in no sence be called his own but precisely and determinately no such righteousnesse of his own which stands in works of the Law Such a righteousnesse of his own he must be sure not to have i. not to trust to or to shroud and shelter himselfe under from the stroke of Gods justice 2º affirmatively thus but that i that righteousnesse which is through the Faith of Christ the righteousnesse which is of God by Faith Here is not the least jot or tittle of any mention not the least whispering breathing or intimation of any righteousnesse he should have by the imputation of the righteousnes of Christ no nor of any righteousnesse by or through the righteousnesse of Christ but only such a righteousnes as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Faith of Christ or by beleeving in him Now because such a righteousnesse as this wherein is nothing more required of men SECT 2 but only Faith in Christ might seeme a slender and tickle righteousnesse to adventure so great a weight as the precious soule upon and comes far short of that righteousnesse of a mans owne which he might make out by the works of the Law the Apostle addes by way of commendation of this righteousnesse to uphold the credit and esteeme of it in the hearts and consciences of men that it is the righteousnesse of God i. a righteousnesse which God himselfe hath found out and which he will owne and countenance and account for righteousnesse unto men and no other but this Even the righteousnesse of God saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in Faith i. which comes and accrues and is derived upon a man by Faith The mentioning of this righteousnesse the second time as being or standing in Faith is doubtlesse emphaticall One reason
applyed by the said efficients is the matter or materiall part of it So in the justification of a sinner neither is God himselfe who is the principall efficient of this effect of justification neither is Faith which is the iustrumentall efficient of it for God is said in Scripture to justifie men by or through it Rom. 3.30 which for the most part are symptomaticall particles of the instrumentall-instrumentall-efficient cause neither is the righteousnesse of Christ which is the meritorious effiâ—ient cause of it none of these are either matter or forme or any constituting cause of iustification but only remission of sins or absolution from punishment as the sorme applyed unto or put upon the matter and the matter or subject it selfe whereunto this forme is applyed by all the 3 efficients spoken of according to their severall and distinct manner of working viz. the person of the beleever This Argument to him that understands and will seriously consider that unchangable Law mentioned of the 4. kinds rally acknowledged by the contrary-minded themselves in this Controversie But that Christ should be reputed before God to have sinned in me seems unto me an assertion so uncouth and un-Christian that a Christian had need to borrow the eares of a Pagan to hear it with patience However the untruth of it is thus made manifest If Christ be reputed before God to have sinned in me he must be reputed to have had a being in me for as operatio consequitur esse i. the operation of a thing follows and depends upon the being of it so he that supposeth or reputeth a person to have done any thing either good or evill in another must necessarily suppose or repute him to have had a being there But what being Christ should be reputed by God to have had in me being yet an unbeleever is a speculation too high for me to attaine unto Againe Argum. 14 SECT 2 against this supposed imputation I oppose this consideration If the active obedience of Christ be imputed unto me in my justification then is the passive imputed also For there can be no sufficient reason given why the one should be taken and the other left Neither are the adversaries themselves partiall in this point to the one above the other they generally allow place for both in their imputation But that the death or sufferings of Christ are not in the letter and formalitie of them imputed unto me I thus demonstrate If the death and sufferings of Christ be imputed unto me then may I be accounted or reputed to have died and suffered in Christ But I can at no hand be reputed to have died or suffered in Christ Therefore the death and sufferings of Christ are not imputed unto me I meane still in the letter and formality of them as I would be understood in the maâ—or proposition also The reason of the sequel in that proposition is evident from the former argument To have any thing imputed to a man in the letter and formality of it and to be reputed and taken as the doer or sufferer of what is so imputed are termini aequipollentes et sese mutuò explicantes are expressions that differ not in sense but relieve one the other in their significations The Reason of the minor that no man is to be conceived or said to have suffered in Christ is this because in Christ we are justisied and absolved from punishment and therefore cannot be said to have been punished in him He hath made us freely accepted in his beloved Ephes 16. Therefore he poured not out his wrath upon us in his beloved And by his stripes we are healed which is contrary to being wounded or punished 1 Pet. 224. And to say that we suffered or were punished in Christ is in effect to unsay or gainsay what the Gospell every where speaketh touching our Redemption and deâ—iverance from punishment by Christ In what sence the sufferings of Christ may be said to be imputed tobeleevers is 〈◊〉 plained in the Second part cap. 3. Sect. 7. He that knoweth how to reconcile these two may undertake to make light and darknesse friends and needs not feare miscarying in his designe that God should freely forgive us our sinnes and yet punish us for them and that to the full which must be said by those that will say we were punished in Christ If Christ were punished for us or in our stead which is the Scripture language 2 Cor. 5.21 who made him sinne for us doubtlesse we our selves can in no sense wherein words and truth will agree be said to be punished or to have suffered in him One Reason more and no more of this Chapter If the righteousnesse of Christ in the sense so oft-expressed be imputed to us Argum. 15 SECT 3 then are we justifyed at least in part by the Ceremoniall Law This consequence is too good to be denyed because part of that righteousnesse which Christ wrought stood in obedience to the Ceremoniall Law he was circumcised kept the Passeover c. Therfore if the righteousnesse of Christ be imputed unto us in the letter and formality of it that part of his righteousnesse which stood in obedience ceremoniall must be imputed also But that we are not justified either in whole or in part by the Ceremoniall Law is a truth so neare scituate to every mans apprehension that it needs not be brought neerer by force of argumentation If it be replyed that there is no necessity that any part of his righteousnesse Ceremoniall should be imputed because his morall righteousnesse is sufficient for imputation To this I answere First there is no warrant or rule in Scripture thus to rend and teare in pieces the one halfe from the other that which was one entire and compleat righteousnesse in Christ and to take which part we please to our selves and leave the other as a cast piece Secondly if that part only of the righteousnesse of Christ which stood in his obedience to the Morall Law be imputed unto us for righteousnesse in our justification then will there not be found the same way or meanes of justification for the whole body of Christ but the beleeving Jewes before Christs death must be made righteous or justified with one kind of righteousnesse and the Gentiles with another For the Jewes before the death of Christ had a necessitie of both parts of this righteousnesse to be imputed to them in their justification supposing their justification had stood in such an imputation as some stand up to maintaine aswell ceremoniall as morall But that the Jewes should be justified with one kind of righteousnesse and the Gentiles with another as there is no colour of reason that I know to maintaine so there is substance and strength of Scripture to oppose Rom. 3.22.30 Thirdly and lastly that righteousnesse of Christ which is called Morall if separated and divided from the other part which is Ceremoniall was not a compleat and perfect righteousnesse in him because 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.
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.
the third and last sense the severall parts of whitenesse that are in the wall as the whitenesse that is above and the whitenesse that is beneath that which is on the right hand and that which is on the left with that which is in the midst are the matter of that area or whole extent of whitenesse which is in the wall In this sense the three lines whereof a triangle is made is said to be the matter of the triangle and letters and syllables to be the matter of a word and words the matter of a sentence c. But there is no accident whatsoever that hath any matter properly so called nor any actioÌ„ any other matter properly or unproperly or however called but only the subject matter or object on which it is acted and wherein it is terminated and received What hath been said concerning this materiall cause is dilligently to be remembred and carried along with us to the businesse of Justification because it much concern's one veyne of the Question or controversie depending The fourth and last head of causes SECT 8 was that which is called the Forme or formall cause of a thing This cause is divided or distinguished into that which is properly and that which is improperly so called The forme properly so called is that cause which together with the matter properly so called constitutes and makes up a substantiall compounded body This kinde of forme is alwaies it selfe a substance and not an accident and still the more noble or principall part of that body which it informeth The particular species of it are not knowne but onely by the properties and operations which flow from them respectively The forme or formall cause of a thing unproperly so called which is that kinde of forme wherewith only we have to doe in the businesse of Iustification is allwaies a thing of that inferior nature or being which we call accidentall or adjunctive Because it is still susteyned in ir's being in some other nature which is substantiall and hath no subsistence in or by it selfe yet hath not this forme the denomination of a forme alwaies in regard of the subject wherein it hath it's being and to which it gives a kinde of being also as learning gives a man his being learned c. but in regard of that action or motion whereby it is introduced into the subject and is therefore called the forme of an action motion or alteration not because it gives any other kinde of being to any of these for it rather receives it's being from them but only a being knowne and distinguished from all other actions or motions whatsoever For actions or motions as calefaction frigefaction and so Redemption Iustification salvation c. are severally knowne and distinguished one from another and so from every other action or motion whatsoever besides by that proper forme impression or alteration which they introduce and make in their subjects or objects about which they are exercised and acted respectively as the heat or warmth which is caused in my hand by the fire maketh that action of the fire by which it is caused not simply to be but to be known to be that action which we call calefaction or warming and none other iâ— beiâ—g unpossible that such a forme or impressiâ—n as heate is should be introduced into any subject but by such an action as calefaction or warming is In this case the heate which is caused in my hand may be called the forme of calefaction not because it gives a being unto it which is the proper notion and consideration of a forme but rather because it receives it's being from it and so gives it a manifestation or distinction from other actions which is one property of a forme properly so called according to the knowne maxime in Logique which teacheth us that the forme includes or presupposeth 3 things 1º the being of a thing 2º the distinction of it 3º the operation of it (a) Posita forma tria ponuntur 1 esse res 2 distinctio rei 3 operatio rei And doubtlesse the terme or notion of a forme can in no other respect or at least in none so proper be ascribed unto actions or motions as in this viz. because those qualities impressions alterations relations c. which they cause and produce in their subjects have this analogie or proportion with formes properly so called that they give distinction unto them as these do to those things or natures which they informe though in another respect they be opposite to them as hath bin said formes properly called still giving a being to the things whereof they are formes whereas these formes appropriated to actions alwaies receive their beings from them So then to aske or inquire concerning the forme of any action as Iustification Redemption or the like what it is is but to aske what is the name nature property or condition of that effect impression or alteration which is immediately and precisely caused and produced by it in that subject matter whether person or thing whereon it is acted Thus to aske what is the forme of that action which we call frigefaction or cold-making is but to aske what the name and nature of that impression or alteration is which is caused thereby in that subject whereon it worketh And that happily may be one maine reason of the difficulty which is apprehended and of the intricatenesse and confusion that are found amongst many writers touching the forme of Iustification because the formes of Actions are seldome made matter of Question or inquirie either in Philosophie or Divinity or in any other Art or Science as farre as my weake learning and memory have taken notice neither do I remember for the present any Question on foote at this day touching either the matter or especially the forme of any action but only this of Iustification Nor have I met with any which do so much as plainely perspicuously and distinctly declare and explicate what they meane by this forme of Iustification whereby it may I conceive easily come to passe that Authors may be at a losse one of another and scarce one of many cleerely understand the minde and meaning either of his fellow or his opposite in this point Having with what convenient brevity we could SECT 9 discoursed and layd downe the number nature and kinds of causes so farre as I conceived the knowledge and consideration of them necessary to a distinct explication and understanding of the Doctrine of IustificatioÌ„ as it lies in the veines of the Scriptures Come we now roundly and cheerefully on to draw up the Doctrine it selfe according to the direction and importance of what hath bin delivered herein I begin with the efficient causes of Iustification which are many and those of very different consideration Haply it will not be necessary if possible to insist upon all that stand in this relation of causalitie unto it The Principall naturall efficient cause according 〈◊〉 the
in view to the sight of all men is the advancement of the creature or persons iustifyed to that exceeding height of glory and endlesse happinesse in the intire and satisfying injoyment of God which himselfe was graciously pleased to ordeyne them unto from the beginning and to prepare and make them meet for in time Besides these two there might be diverse other more appropriate and particular ends both in respect of God the Iustifier and the elect of God the Iustified assigned as in respect of God the manifestation of his abundant pardoning grace or mercie tempered with justice c. in respect of the creature Iustifyed deliverance from wrath or punishment due to sinne a way making unto Adoption and fatherlike grace and acceptation with God with all the sweet privileges and blessings depending hereon c. but because there is no question or controversie stirring about these and the Doctrine of Justification may be competently knowne and understood without a particular enumeration of them I forbeare to make it matter of further labour to the Reader to insist upon them The chiefe contention and dispute amongst Reformed Divines in the businesse of Iustification SECT 14 is about the two causes that are yet behinde viz. the materiall and the formall but especially about the latter Therefore Thirdly Mr. Walker Socinianisme discovered c. p. 139. concerning the matter or materiall cause of Justification the Socinian Diseoverer with some others conceive they cast a spirit of honour upon the righteousnesse and satisfaction of Christ by setling this relation of causalitie in respect of Iustification upon them but doubtlesse much upon the like terms of mistake with those mentioned by our Saviour Ioh. 16.2 who should thinke that they did God service when they killed his best servants For First by making these the matter See Part 1. c. 17. Sect. 1.2 c. or materiall cause of Iustification they devest and spoyle them of the honour of that causalitie which is proper and peculiar to them and 7 times more honourable then that which is this way attributed to them viz. of that causalitie which we call meritorious This is evident by the tenour of the third Rule formerly laid downe in the second section of this Chapter whereby it appeares that no one cause whatsoever can put on more habitudes or relations of causality then one in respect of one and the same effect So that if the righteousnesse of Christ be the meritorious and impulsive cause of Iustification which is granted on all hands without exception even by the men against whom we reason it can at no hand be deemed the materiall cause also Because the meritorious and impulsive cause is a kinde of efficient as both hath bin lately proved and besides is generally so notioned and acknowledged by all neither can it be reduced to any of the other 4 heads of causes with any tolerable congruitie or colour of reason It was never heard of to this day that any efficient cause was the matter of the effect produced by it Secondly the righteousnesse of Christ whether Active or Passive or both cannot be the matter of Iustification because the matter of a thing is alwaies En◠incompletum an incompleate and imperfect entitie or being untill the introduction and union of the forme with it which still gives perfection of being and existence to it But the righteousnesse of Christ take it in what otion or under what consideration you please hath an intire perfect and compleate being neither can it fall under imagination what forme it should be capable of that by union with it should adde beauty and perfection to it Thirdly and lastly if the righteousnesse of Christ be the matter of Iustification it must be either matter properly or unproperly so called Matter properly so called which they call materia ex quâ it cannot be because this kinde of matter 1º is proper to substantiall natures or beings onely 2º is it selfe alwaies a substance 3º is alwaies a part of that nature or thing whereof it is the matter 4º and lastly is still the inferior weaker and viler part thereof Whereas Iustification in the first place being an act hath only an accidentall not a substantiall being and consequently is not capable of matter properly so called as no act or action whatsoever besides is Secondly the righteousnesse of Christ was never conceived to be in praedicamento substantiae to be a substantiall nature but an accidentall forme or quality and therefore cannot be matter properly so called of any thing Thirdly the righteousnesse of Christ cannot be a part of Iustification because Iustification as hath bin said is an action and the righteousnesse of Christ a forme or qualitie and most certaine it is that one predicamentall nature or being cannot be a part of another Therefore the righteousnesse of Christ cannot be this matter of Iustification we now speake of Fourthly and lastly it is furthest of all from all colour or appearance of truth that the righteousnesse of Christ in what composition or union soever it shall be found should be the weaker and lesse worthy part thereof being of that infinit perfection and worth which we all acknowledg and ascribe unto it Therefore certainly it is no matter of Iustification properly so called Secondly SECT 15 that neither is it any matter hereof unproperly so called may be thus demonstrated Matter unproperly so called is either that which Logicians call materia in qua or materia circa quam Matter in the former notion imports only the subject of a thing that is a substantiall nature as supporting some accidentall forme or being in it In this sense fire is sayd to be the matter of the heate that is in it and a man to be the matter of the learning or knowledge which he hath c. But this is most unproper and least used sense or signification of the word MATTER of all other In the latter notion the matter of a thing is the object or that thing upon which any thing acteth or about which it is conversant or exercised In this sense wood or tymber may be said to be the matter of the Carpenters art or imployment and his Scholars the matter of the Masters instruction c. This kinde of matter is most commonly and properly attributed to acts that are transient and with motion and alteration though it may be ascribed to that other kinde of act also which is without alteration and is called immanent in which sense bookes or the knowledge of things conteyned in them may be said to be the matter of the Schollers industrie or studie and the persons predestinated to be the matter of that immanent act of God which we call Predestination c. Now that the righteousnesse of Christ cannot in either of these notions or significations of the word matter be the matter of justification it is evident First not in the former because Iustification is not the subject wherein this righteousnesse
inhereth or whereby it is supported in being the righteousnesse of Christ hath no dependance at all in respect of the being of it upon Iustification Not in the latter because that act of God whereby he justifieth a sinner is not acted or exercised upon or about the righteousnesse of Christ nor terminated in this neither is there any change or alteration made in the righteousnes of Christ by that act of God whereby he justifieth a sinner which yet must be if it were that matter we now speake of that is the object of Justification Because Iustification being a transient act in God it must of necessitie make some change or alteration in that upon which it falleth or is acted whatsoever it be the truth is that the righteousnesse of Christ being as hath bin proved the efficient impulsive cause of Iustification rather acteth and worketh upon God then he upon it when he iustifieth any man Therefore doubtlesse the righteousnesse of Christ can in no sense agreeable to truth and ordinary construction of speech be called the matter of Iustification Wherefore in the last place concerning the matter of or materiall cause of Iustification SECT 16 it can be none other but either the subject or the object of â—ustification that is either God himselfe or the person that is to be iustified For as for that kinde of matter which we called ex qua matter properly so called Iustification being an act or action is altogether uncapable of it as hath bin already said Neither hath any action whatsoever any materiall cause at all in this sense It remaineth therefore that the matter of Justification must be of that kinde of matter which is lesse properly so called whereof there are but these two species or sorts as hath bin said the matter in qua and the matter circa quam i. the the subject and the object If we take the subject of Iustification or him on whom the act it selfe of Iustification in respect of the production and being of it dependeth and will call that the matter of it then God himselfe must be the matter we inquire after because the act of Iustification in respect of the raising and bringing forth of it dependeth only upon him But this I confesse is a very uncouth and proper expression to call God the matter of justification neither hath the tongue or pen of any man I conceive ever taken any pleasure in it Or if by the subject of Iustification we understand the subjectum recipieâ—s that is the subject receiving and wherein the act of Iustification is terminated which is as proper a signification of the word as the other the old tried rule being that actio est in patiente tanquam in subjecto then the subject and the object will prove but one and the same viz the person that is to be iustified that is the beleeving sinner Thus it is in all other actions likewise the subject receiving the action or impression of the Agent and the object upon which the Agent acteth or worketh are still the same And for any other matter of Iustification besides that which hath bin now assign'd viz. the sinner who beleeveth I verily beleeve there is none to be found who though he be both the object and subject in the sense given of Iustification yet may he more properly be called the matter of Iustification as he is the object then as the subject thereof because the notion of matter better agreeth of the two to that which is called circà quam or the object then to the other which is the subject And this for the matter or materiall cause of Iustification the person to be iustified or beleeving sinner Fourthly and lastly to make forward towards the consideration and inquirie of the formall cause of Iustification SECT 17 about which the tongues and pens of men are turn'd into the sharpest swords First for the Popish opinion which as Bellarmine describes it from the Counsell of Trent subscribing himselfe also with both hands unto it (a) Certe concilium causam formalem justificatioâ—â— in ipsi us justitie infusione constituit c. Bellarm. De Iustific lib. 2. c. 2. versus sinem placeth the formall cause of Iustification in the infusion of inherent righteousnesse I shall not make it matter of long confutation The opinion is built upon another opinion as rotten as it viz. perfection of inherent righteousnesse for if this be found to be imperfect and it will never be found other till this mortall hath put on immortalitie the credit of that other opinion is lost and that by consent of their owne principles who teach that in Iustification men are made perfectly and compleately righteous So that any one sinne little or great veniall or mortall proceeding from any one of their iustified ones utterly overthrowes the opinion of their Church touching the formall cause of Iustification It stands them in hand if they desire to build up this determination of their Councell with authority and honour to raise the levell of another enterprize of theirs and to prove not only a possibilitie but a necessity also of a perfect observation of the Law of God by those that are iustified and regenerate When they have quitted themselves like men in this and have layd the foundations of such a necessitie firme and strong we shall haply then consider further of their Doctrine touching the formall cause of Iustification in the meane time we shall be at libertie to make inquirie after a better Yet Secondly SECT 18 I conceive the Doctrine of the late Socinian Discoverer touching the same businesse to be no whit better but rather at a farre deeper defiance both with reason and truth The formall cause of Justification saith he (a) Mr. George Walker Socinian Discovered p. 139. is that communion betweene Christ and us and that reciprocall imputation of our sinnes to Christ and of his righteousnesse and full satisfaction to us which communion ariseth and floweth from the spirit which God sheds on us through Christ which spirit dwelling in us in some measure so as he dwelleth in the man Christ from whom he is derived to us doth make us one spirituall body with Christ and workes in us Faith and all holy graces and affections by which we adhere and cleave to Christ and apply and inioy his righteousnesse c. Doubtlesse here is a great deale too much matter to make a good forme The essentiall character of a forme or formall cause is to be a single simple and uncompounded being whereas that which is here presented to us for the forme of Justification is rudis indigestaque moles an indigested heape of compositions Surely this forme is so deformed that the Author need nor feare any corrivall or competitor with him for it Quin sine rivali seque et sua solus amabit For 1º if the Iustification we speake of or the forme of it stands in that communion which is betweene Christ and us then Christ
of a concurrent judgement with him herein (c) Haec communis est nostrorum omnium sententia Christi obedientiam justitiam nobis imputatam esse formalem causam Iustificatiopis Idem ubi supra p. 312. Notwithstanding Fourthly that neither is this opinion which maketh the righteousnesse of Christ imputed the formall cause of Iustification of any such intire consistencie with the truth besides the counterpoyse of the authorities and judgements of the Authors standing up for the former opinion may be evidenced upon these grounds First that which is an efficient cause of Justification cannot be the formall cause also This is cleere by the tenor of that generall rule laid downe Sect. SECT 23 of this Chapter concerning the incapacitie that is found in every one of the 4 causes respectively of putting on more relations of causalitie then one in respect of one and the same effect But that the righteousnesse of Christ is an efficient cause of Iustification hath bin already proved and besides is upon the matter so acknowledged by the Authors themselves of this opinion who generally grant it to be the meritorious or impulsive cause thereof Secondly they who maintaine the righteousnesse of Christ imputed to be the formall cause of Justification must of necessitie hold the beleeving sinner or the person to be justified to be the materiall cause thereof upon which supposition I thus reason No one and the same individuall forme or formall cause can possibly informe two severall subjects really distinguished the one from the other But Christ himselfe and the beleeving sinner are two severall subjects really distinguished the one from the other Therefore the same individuall forme of righteousnes cannot informe them both Neither can it be here said that Christ and the beleever are in this case considered as one and the same body or subject and so one and the same forme of righteousnesse may informe them both For to this I answere 1º that that though Christ and the beleever be one and the same mysticall body yet are they not one and the same naturall body and therefore are not capable of one and the same naturall forme As though man and wife be one flesh as the Scripture speakes and so one body viz. in a civill sense or consideration it doth not therefore follow that this one body is capable in both the parts or members of it of one and the same individuall naturall qualitie or forme because though they be one civilly yet they are two distinct persons or subjects naturally The wife is not not wise by the wisdome or strong by the strength of her Husband she may be both simple and weake notwithstanding the contrarie perfections in her Husband Yea in the naturall body it selfe though all the members be but one body as the Apostle speaketh yet the properties or qualities that are found in one member as for instance the organicall facultie of seeing in the eye are not found in others as in the hand foote or the like And 2º SECT 24 if one and the same forme of righteousnesse did informe both Christ and the beleever because they are one body then one and the same sinfullnesse or corruption of nature might informe them also upō the same ground so Christ should be sinful corrupt with the same sinfulnesse corruption of nature which are found in the beleever Therefore the objection laid in is of no value Thirdly if the righteousnesse of Christ be the formal cause of Justification thē the meritorious cause of a thing may be the formal cause of it also For the righteousnesse of Christ as hath bin often said once sufficiently proved generally is confessed is the meritorious cause of Iustification But that that meritorious cause of a thing can never be the formall cause also of the same is fully evident from hence because the formall cause is alwaies intrinsecall what is more intrinsecall then the forme saith Bishop Downeham as we heard before and contrarily the meritorious cause alwaies extrinsecall Now as it is impossible See Sect. 2. of this Chap. that he that is alwaies without the dores should at any time be within so is it unpossible also that that cause whose essentiall charactar and propertie it is to be alwaies extrinsecall should be intrinsecall at any time or in any case whatsoever Fourthly if the righteousnesse of Christ be the formall cause of Iustification then is a Beleever to be reputed righteous with the righteousnesse of Christ This Proposition is evident it being proper to every forme to give a suteable denomination to the subject But that a Beleever is at no hand to be reputed righteous with the righteousnesse of Christ or with the same righteousnesse wherewith Christ is righteous I thus demonstrate and prove He that may lawfully be reputed righteous with the same righteousnesse wherewith Christ was righteous may lawfully be reputed never to have sinned The reason of this Proposition is because that righteousnesse which either supposeth or admitteth sinne in the same subject with it can be none of the righteousnesse of Christ the essentiall property whereof was to bee his righteousnesse who never sinned But that it should be lawfull to repute any justified person under Heaven never to have sinned is so notorions an untruth that men need no further light I conceive to comprehend the darknesse of it Therefore the righteousnesse of Christ imputed is not the formall cause of Iustification Fiftly SECT 25 if men be formally righteous with that righteousnesse where with Christ himselfe was righteous then are they righteous with a meritorious righteousnesse For themselves grant the righteousnesse of Christ to be meritorious But that men are not formally righteous with a meritorious righteousnesse I thus demonstrate He that is formally righteous with a meritorious righteousnesse may lawfully have the merit of such righteousnesse ascribed unto him and be himselfe reputed the meritor of whatsoever is due upon just account to such a righteousnesse But the merit of the righteousnesse of Christ cannot lawfully be ascribed unto any man nor any justified person lawfully reputed the meritor of all that is due to that righteousnesse Therefore no man is formally righteous with the righteousnesse of Christ The assumption in this argument is unquestionable and hath our Adversaries themselves friends to it certainly no man is to be esteemed or reputed one that hath merited or contributed any thing by way of merit towards the salvation of the world which is that which is due to the righteousnesse of Christ at least in the judgement of those who oppose in the present controversie The reason of the former proposition is that old approved maxime in Logique Dansformam dat consequentia formam i. hee that gives the forme of a thing gives all such things with it which do accompany and follow this forme Now the Redemption and salvation of the world is that which accompanieth and followeth and which still belongeth to the righteousnesse