Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	justification_n	justify_v	righteousness_n	5,567	5	7.8664	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41483	The banner of justification displayed: or; a discourse, concerning the deep, and important mystery of the justification of a sinner wherein the severall causes thereof, being both numerous and various, are from the first to the last diligently enquired after, and their severall contributions towards so great and happy a work, clearly distinguished, and assigned to their proper causes (respectively.) and more particularly is shewed, how God, how the grace of God, how the decree of God, how the soveraign authority of God; how Christ, how the active obedience [of] Christ, how the passive obedience of Christ, how the resurrection of Christ, how the knowledge of Christ; how the spirit of God, how faith, how repentance, how works, how remission of s[in,] how the word, how the minister of the word, how the P[ope?] himself which is justified, may all truly, though upon severall accounts, and after different manners, be sayed to justifie.	Goodwin, John, 1594?-1665.	1659 (1659)	Wing G1150A; ESTC R221574	62,441	91

from Joshua God entreated her as a justified or righteous person by preserving her and her Fathers house for her sake with all that she had when the City she dwelt in with all that was in it both man and woman young and old besides were utterly destroyed with the edge of the Sword Josh. 6. 21 22 23 c. So that the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be justified in this Coutexture of Discourse doth not signifie the proper effect of that Act of God by which he constitutes or makes men righteous or just or by which he justifies them but the effect one or more of some such Act of his by which he expresseth himself lovingly graciously and bountifully towards such persons who are or have been justified and made righteous by him and hereby declares and after a sort pronounceth them righteous But he doth not judge it fitting or meet thus to countenance them or to entreat them as righteous or justified persons untill they have first given a good Testimony of the reality and soundness of that Faith upon and by which he justifieth them The expression wherein a person is sayd to be justified when he is only respected or dealt with as being justified i. As a justified person is metonymicall and frequent in Scripture the Antecedent being oft put for the Consequent Thus by Hunting Gen. 27. 3. is meant taking or getting by hunting and Deut. 21. 16. to make a Son the first-born signifies to respect him as the first-born or to confer upon him the Priviledge of the first-born So also Rom. 5. 19. to be made sinners imports a being made lyable unto punishment or such a Condition which belongs unto sinners to omit many the like In this sense and notion of the word justifie the Lord Christ may be sayd to justifie those that shall stand at his right hand in the great day in saying thus unto them Come yee blessed of my Father inherit the Kingdome prepared for you from the Foundation of the World The reason or ground in equity of this justification is declared in the words next following For I was an hungry and yee gave me meat I was thirsty and yee gave me drink c. Mat. 25. 34 35 c. This most gracious address and application of Christ unto those that shall be saved especially in conjunction with that most dreadfull and Soul-confounding address immediatly following unto those that shall eternally perish Depart from me yee Cursed into everlasting fire c. together with the reason hereof in the next words For I was an hungred and yee gave me no meat c. I say these respective Decisions or Adjudications of Christ plainly evince and prove that no person whatsover of years of discretion and actually capable of knowing Good and Evill shall receive the great benefit and blessing of justification by means of any such Faith which shall not utter and approve it self before God and men by fruitfulness in well-doing according to such means and opportunities as shall have been afforded unto them And this also is the apparant drift and scope of the Apostle James in that Discourse some passages whereof we lately sifted and insisted upon out of his second Chapter Thus we see what the interest and part of good works is in the great business of justification according to the Scriptures 14. That Remission of sins likewise is no Alien or Sect. 14 stranger unto Justification but in some neer imployment about it is of ready demonstration from the Scriptures The discourse of the Apostle Rom. 4. from v. 1. to v. 8. inclusivè is pregnant to this purpose But to him saith he v. 5. that worketh not Viz. With an intent or hope of being justified by his working or that worketh not i. That wanteth works competent or sufficient to justifie him but believeth on him that justifieth the ungodly meaning God who justifieth even those that have been ungodly and so must needs be without works meritorious of Justification upon their believing his Faith is counted for Righteousness i. He is made a righteous or just man by means of his believing and is accordingly looked upon by God Even as David also describeth the blessedness i. Either the justification or the blessedness accruing by it Of the man unto whom God imputeth righteousness i. Whom he justifieth Without works Viz. Which are any wayes meritorious of Justification For this Apostle by works in opposition unto Faith in the business of Justification constantly understandeth The Merit of Works In which sense also his Adversaries the Jews understood and urged it saying Blessed are they whose Iniquities are forgiven and whose sins are covered Blessed is the man to whom the Lord will not impute sin By this Description from the Pen of David Of the blessedness of the man unto whom God imputeth Righteousness i. Justifieth as hath been been shewed It appears that his Righteousness or Justification passively taken which is the cause or means of his Blessedness consists in the forgiveness of his Iniquities or which is the same in substance though differing in consideration or respect in the non-imputation of sin unto him By means as well of the one as of the other of these the mans sins are sayd to be covered that is I conceive to pass unpunished Indempnity from punishment being a kind of Veyl by which the sins of Transgressors are kept from being much minded or taken notice of by men As on the other hand when God openly judgeth or punisheth men for their sins he is sayd to un-cover or dis-cover them Ezek. 16. 37. 57. Ezek. 23. 10. and elsewhere Now by that Description as the Apostle termeth it which David giveth as we have heard of the blessedness of the justified Person placing it in this that his Iniquities or sins are remitted or forgiven It is a clear Case that Remission of sins justifieth Per modum causae formalis as the form or formall Cause is sayd to give being to that which is caused by it When a Painter maketh a Wall white Whiteness is the Form or formall Cause by which the Wall is made white or which maketh the Wall white Nor can it be with reason reduced to any of the other kinds of Causes as is evident it being no Efficient or materiall or ●●…all Cause hereof nor carrying the least semblance of any of these In like manner when God justifieth a sinner that which he doth to him or for him is precisely this He forgiveth him his sins this is the very form of that his Action i. The form which by his Act of justifying he introduceth anew upon the sinner Nor doth he any other thing directly and immediatly unto a person when and as he justifieth him but only forgive him his sins Of one and the same Act or Action there cannot be a plurality of Effects immediate and direct really differing the one from the other It is true as there may be sundry collaterall

himself or make himself rich yea somewhat more properly then when it is said that the hand of the diligent maketh rich Prov. 10. 4. In like manner when a man doth that upon which or by means wherof he shall certainly be justified this fruit or reward of his Action his justification may without the violation of any Rule either of Grammar or of Rhetorick be ascribed unto him Hence it follows God having by a perpetuall and inviolable Decree setled the great benefit and priviledge of justification upon believing that when soever any person man or woman shall life up his heart hereunto I mean to believe by this Action he may be said to justifie himself not indeed after any such manner or upon any such terms as God is said to justifie men upon their believing as viz. Authoritatively or as having a soveraign right to justifie whom or upon what terms he pleaseth or the like but in such a way or sense only wherein a person may be said to do that which upon his Action is done unto him by another Of this Construction or Dialect there are instances more then a few in the Scriptures It may be here demanded but is it meet or tolerable to say that a man when he believeth imputeth righteousness unto himself or forgiveth himself his sins and yet both these are done unto him by another viz. God upon his believing yea these are as hath in effect been formerly sayd but interpretative expressions of justification it self And therefore it seems that whosoever may in any sense be said to justifie may in the same sense be said to do both the one and the other of these and this in reference to any or all of these persons whom they are sayd to justifie To this I answer 1. That the Expressions put to the Question in this Demand are indeed uncouth and harsh grating upon eares that have any competent tast of Words Nor do I judge them fitting to be applied to or spoken of him that believeth But 2. When a man is said by believing to justifie himself the meaning is not that he absolveth himself from his sins or pronounceth a Sentence of absolution over himself or that he imputeth righteousness unto himself or the like but only that he levieth puts forth or performs such an Act whereby he prevaileth with God according to his gracious Covenant and promise to justifie him and therein to do all these things to him or for him As when a man is said to save himself which as we heard is the Apostles own expression the meaning is not either that by a strong hand or by any physicall power he over-matcheth the Devill and keeps himself out of his Clutches and from being carried or thrust by him into Hell or that he invests himself with the state of blessedness and glory which is signified and meant by Salvation but that he takes such a course as viz. By believing and persevering in it unto the end whereby he shall find favour in the sight of God to do these things for him Now to say a man by believing takes an effectuall and direct course to prevail with God to forgive him his sins to impute righteousness unto him c. are as proper and convenient expressions as to say that he prevails with him to justifie him yet 3. and lasty It may be considered that one and the same thing may admit of severall considerations and different respects and in and under some one of these considerations and respects may admit of some attributions of which it is not so regularly or smoothly capable under another As for instance Salvation or the saving of the Soul is one and the same act yet it may be considered either as it is procurable at the hand of God by men as viz. by Faith and continuance in well-doing or as it is a rescuing or vindication of men by strength of Arm from the power of the Devill or as it is an actuall instating in or putting men into a reall possession of that blessedness and glory which God hath assigned by promise unto his Saints and those that shall be saved Now in either of these two latter considerations it is not ascribable unto men but in the first of the three as we have heard it is In like manner the act of justifying is one and the same act yet it admits of sundry considerations 1. It may be considered either as an act of God imputing righteousness unto men or as an act of his forgiving men all their sins or as an act of Grace and high favour purchased at his hand by Christ for men or lastly As an act attainable from God by men for themselves by performing of such conditions or terms upon and according unto which he hath covenanted and promised the vouchsafement of it The former considerations of the act we speak of are of that nature and import that in respect of none of them it is attributable unto men they all importing such things which are above the Line of men But in the consideration last mentioned it may in very passable and convenient Language be attributed unto men who believe in reference to themselves Nor need it be offensive unto any man to hear it said that men who believe in that sense justifie themselves There are two other Causes of Justification yet remaining not mentioned in the Title Page amongst those that have been insisted on Viz. The Materiall and the Finall of these in few words Concerning the materiall Cause of Justification Sect. 18 they who make it to be either Christ himself or the Righteousness of Christ either active or passive or both express themselves very unproperly and confound two Causes alwaies distinct and contradistinguished Viz. The efficient and the materiall the former being alwaies extrinsecall the latter intrinsecall to the effect or thing caused by them in conjunction with the other two Causes And besides in so notioning the matter or material Cause of Justification they decline the ordinary Rule by which men who love exactness and propriety as well in conceiving as in speaking are wont to walk in both in Cases of like nature and import For whereas no Action as no Accident besides hath any matter or materiall Cause properly so called yet being an effect or somewhat that is caused there must be some Vice-matter or somewhat answering the nature or consideration of such a materiall Cause found in it or relating to it Now that which relateth unto an Action with greatest Affinity unto matter or to a materiall Cause properly so called is Subjectum recipiens or Circa quod as Logicians speak that is the Subject receiving the Action or the Object upon which the Action is acted According to this notion the believing or repentant sinner or which is the same the person justified or to be justified is the materiall Cause of Justification Such a person exhibits or presents as it were unto God matter duly fitted and

prepared according to his mind for him to work or act upon or about justifyingly And when God doth justifie such a person he doth introduce a new form as Viz. Righteousness remission of sins or justification passive for these I take to be much the same into matter rightly and appropriatly disposed for the reception of it which matter is as hath been said the sinner now believing As when fire heateth the water that is hung over it or otherwise applyed unto it the water is the matter upon which the fire acteth in this act of calefaction and the heat which it causeth in the water is the form which it induceth or introduceth into it This briefly for the materiall Cause of Justification The finall Cause of Justification is commonly distinguished into that which is subordinate or less principal and Sect. 19 that which is ultimate and supream The former is with one consent affirmed to be the great benefit or blessedness of the Creature or person justified which Blessednesse standeth in two particulars chiefly deliverance from under the guilt of sin with all the misery consequentiall hereunto and an investiture with a regular Title or Claim unto that immortall and undefiled Inheritance which is reserved in the Heavens to be enjoyed in due time by all those who shall be found in a due capacity to be admitted into part and fellowship therein The ultimate or supream end or materiall Cause of Justification is concluded with a Nemine contradicente as far as I know to be the Glory of God partly in the just vindication of a sinner from under the guilt of sin and from the punishment incurred thereby and partly in the Salvation and eternall Glorification of the person so vindicated As for the opinion or notion of those who conceive that God designeth nothing acteth nothing in strictness and propriety of consideration for himself or for his own Glory ultimately but all for the good and benefit of his Creature I shall not upon this occasion either plead or implead it only I shall crave leave to say this that as far as I have yet looked into it and conversed with it I do not find it so extravagant or uncouth or so hard of reconcilement either with the Scriptures where they seem most contradicting it or with any the received grounds or principles of Christian Religion as I suppose it is like to seem unto many at its first appearance and hearing And though there may be more in the opinion were it narrowly examined and scan'd from the one end of it unto the other as well for the glory of God as for the benefit and comfort of the Creature yet because such an examination of it may haply require a just Treatise and more of the ordinary rank of Professors are more like to be startled or amazed at it then to embrace it I shall therefore forbear to encumber the commonly received Doctrine concerning the finall Cause or ultimate end of Justification with any further mention of it Thus we have shewed how great a number and what variety as well of things as of persons there are all both of the one kind and the other joyning hand in hand and making as it were one shoulder to bring the great blessing of Justification upon the head of a poor sinner God who is wonderfull in counsell and excellent in working a judged it meet that a matter of so gracious and rare of so profound and wonderfull a contrivance should pass through many hands before his Creature Man to whom it was meant and intended should be invested with the actuall possession and enjoyment of it There is scarce any thing of a more humbling consideration to the height and pride of the Spirit of a man then to be subjected to a multiplicity of dependences especially upon such either persons or things which he either judgeth but equal unto but most of all if beneath himself for the obtaining of that of which he stands in need and without which he fully understands that it cannot be well with him Such a posture or subjection as this sets him of● at the greatest distance in his condition from God in point of true Greatness and Glory Nor is there any thing in all the unlimited circumference of the blessedness of God that renders him greater or more glorious in the eyes of his Creature then his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or self sufficiency and his absolute independency upon all whether persons or things whatsoever besides himself And doubtless in such cases where the number of dependencies is not established by any indispensable Law or Decree of God they that can contract themselves to the smaller number of them for the enjoyment of themselves with comfort and contentment will reduce their present conditions to the nearest affinity whereof it is capable with the blessedness of God himself But where God hath by any revealed appointment or declared will suspended the attainment of any spirituall enjoyment priviledge or blessing upon mens application of themselves unto him in the use of such and such means of what number or kind soever their non-subjection to this Law or appointment of his in the neglect of any one of these means is of a very dangerous and sad presage that they will fall short in the attainment of the blessing And for this reason my Soul cannot but sadly lament over the case and condition of all those who have in the ignorance vanity and pride of their Spirits turn'd their backs upon the Ministry of the Gospel setting their Faces towards Fancies and conceited Methods of their own though of Satans Inspiration for their justification in the sight of God whereas it hath been evidently shewed and proved from the Mouth of Godhimself that amongst those various Actors in and about the great business of Justification which have been presented upon the Theater of this brief Discourse he hath assigned a worthy co-operation or part unto the Ministry and Ministers of the Gospel Therefore they who disdain to have the royall Robe of Righteousness or Justification put upon them by men of this Function and Office as judging them unworthy and too mean to serve them in so high and sacred a Concernment for any hope that I am able upon any good ground to give them of a better Issue they are never like to wear it FINIS These Books following are to be sold by Henry Eversden at the Grey-hound in Pauls Church-yard IMputatio Fidei Or a Treatise of Justification wherein the imputation of Faith for Righteousness mentioned in Rom. 4. 5 6. is explained by Mr. John Goodwin Minister of the Gospel In Quarto Triumviri Or the Genius Spirit and Deportment of the three Men Mr. Richard Resbury Mr. John Pawson and Mr. George Kendall in their late Writings against the Free Grace of God in the Redemption of the World and vouchsafement of means of Salvation unto men briefly described in their native and

true Colours borrowed of themselves in their Writings respectively Together with some brief touches in the Preface upon Dr. John Owen Mr. Thomas Lamb of the Spittle Mr. Jeans Mr. Obadiah How and Mr. Marchamond Needham in relation to their late Writings against the Author In Quarto by Mr. John Goodwin The Tryers and Ejectors tryed and cast by the Laws of God and Men by John Goodwin Mercy in her Exaltation a Sermon preached at the Funerall of Mr. Thomas Taylor by Mr. John Goodwin In Quarto Anabaptists Meribah or Waters of Strife being an Answer to Mr. Lamb Merchant by Mr. Price one of Mr John Goodwins Congregation The Natural Mans Case stated Or an exact Map of the little World Man in 17 Sermons by Mr. Christopher Love to which is added a Sermon preached at his Funerall by Mr. Thomas Man●on of Newington In Octavo A Comment on Ruth together with two Sermons one teaching how to live well the other minding all how to dye well by Thomas Fuller Author of the Holy State Gospel publick Worship Or the Translation Metaphrase Analysis and Exposition of Rom. 12. from Vers 1. to 8. describing the ●omp●eat Pattern of Gospel-worship Also an Exposition of the 18. Chapter of Matthew to which is a●ded A discovery of Adams theefold estate in Paradice Viz. Mo●●l Legal and Evangelical by Thomas Brewer In Octavo ●●ds Glory in mans happiness or the freeness of Gods Grace 〈…〉 us by Francis Taylor of Canterbury In Octavo The Lords Prayer unclasped being a vindication of it against all Schismaticks and Hereticks called Enthu●siasts and Fratricilli by Harwood B. D. The Grand Inquiry who is the righteous man by William Moor Minister in Whal●y in Lancashire The just mans Defence being the Declaration of the Judgement of James Arminius concerning Election Reprobation Pearls of Eloquence or the School of Complements wherein Ladies and Gentlewomen may accommodate their Court by practice by William Elder Gent In 12. The Universall Body of Physick in 5 Books Comprehending the several Treatises of the Nature of Diseases and their Causes of Symptoms of the preservation of Health and of Cures Written in Latine by that famous and learned Doctor Laz. Riverius Counsellor and Physitian to the present K. of France and Professor in the University of Montpelier Exactly translated into English by William Car Practitioner in Physick An Exposition with Practical Observations on the 9 first Ch. o● the Prov. by Fra●● Taylor Minister of Canterbury In Quarto An Exposition with practical Observations on the whole Book of Canticles by Jo. Robotham Minister of the Gospel In Quarto An Idea Or body of Church-Discipline in the Theorick and Practick by Mr. Roggers In Quarto The Right of Dominions Or the Prerogative of Kings proved from Scripture by Dr. Welden Lucas Redivivus Or the Gospel-physitian prescribing by way of meditation Divine physick to prevent Diseases not yet entred upon the Soul by John Anthony Dr. in Physick In Quarto How God justifieth or what he contributeth towards Justification How the Grace of God contributeth towards the justification of a Sinner How the D●cree of Go● worketh towords Justfication ●ow or what 〈◊〉 Authori● of God con●ibuteth to●ards Justi●ation How Christ ●ustifieth * It is not unlike but that in some of my former writings before I made ● m ●e narrow search into the district import of the word I my self have used it in that ordinary notion How the active Obedience of Christ justifieth How the passive Obedience of Christ justifieth How the Resurrectio● of Christ from the dead justifieth How the knowledge of Christ justifieth How the Spirit of God is or may be say● to justifie men How Faith justifieth * See Job 11. 2 3● 2. 33. 32. Isa. 43. 9. ●6 Isa. 45 25 Jer. 3 11. Ezek. 16. 5● 52. Luk. 16. 15. 18. 14. 1 Tim. 3. 16. Jam. 2. 21 24 25. How or in what respect Repentance is or may be said to justifie k Tim. 2. 25. How good works are and may be said to justifie How Remission of sins justifieth How the Scripture or Word of God justifi● How the Minister of the word may be sayd to justifie a Non novum est verba quae Deo summo jure competunt aut Christo sensu qu●dam subordinato tribui h●minibu● H●g Grot. M. 1 Tim. 4 16. How a person may be sayd to justifie himself Concerning the materiall Cause of Justification Concerning the finall Cause of Justification The Conclusion a Isa. 28 29.

Banner of Justification DISPLAYED OR A DISCOURSE Concerning the Deep and Important Mystery of the Justification of a Sinner Wherein the severall Causes thereof being both numerous and various are from the First to the Last diligently enquired after and their severall Contributions towards so great and happy a Work clearly distinguished and assigned to their proper Causes respectively AND More particularly is shewed How God how the Grace of God how the Decree of God how the Soveraign Authority of God How Christ how the Active Obedience Christ how the Passive Obedience of Christ how the Resurrection of Christ how the Knowledge of Christ How the Spirit of God how Faith how Repentance how Works how Remission of Si●… how the Word how the Minister of the Word how the P●●●… himself which is justified may all truly though upon severall Accounts and after different Manners be sayd to Justifie By his knowledge shall my righteous Servant iustifie many Isa. 53. 11. Solet Scriptura cum ad unum effectum multae causae concurrunt modo uni modo alteri effectum tribuere Chamier Panstrat Tom. 4. L. 22. C. 4. §. 39. Scire est per causas scire Felix qui potuit rerum cognoscere causas LONDON Printed by E. C. And are to be sold by H. Evers●●… at the Sign 〈◊〉 the 〈…〉 Brief Passages of Scripture clearly shewing and proving that all the Particulars mentioned in the Title Page as Causes of Justification or Contributors hereunto are acknowledged and supposed for such in the Scriptures themselves IT is God that justifieth Rom. 8. 33. Being justified freely by his Grace Rom. 3. 24. This is the Will i. The Decree or fixed pleasure of him that sent me that every one which seeth the Son and believeth on him should have everlasting life and consequently be antecedently justified It is God that justifieth who is he that condemneth meaning that his Authority in justifying is Soveraign and Paramount and so lyable to no reverse or contradiction Rom. 8. 33 34. But if while we seek to be justified by Christ c. Gal. 2. 17. For as much as yee know that yee were not redeemed and consequently not justified with corruptible things but with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1. 19. Much more being now justified by his bleod Rom. 5. 9. and was i. Christ was raised again for our Justification Rom. 4. 25. By his knowledge shall my righteous Servant justifie many Isa 53. 11. But yee are washed but yee are sanctified but yee are justified in the Name of the Lord Jesus and by the Spirit of our God 1 Cor. 6. 11. Therefore being justified by Faith we have peace with God c. Rom 5. 1. John did Baptize in the Wilderness and preached the Baptisme of Repentance for remission of sins Mar. 1. 4. Yee see then how that by works a man is justified c. Jam. 2. 24 Blessed are they whose Iniquities are forgiven and ●●ose sins are covered i. Who is justified as appears from v. 2. and 〈◊〉 〈◊〉 Rom. 4. 7. And how shall they believe in him and consequently be justified of whom they have not heard So then Faith cometh by hearing and hearing by the word of God Rom. 10. 17. And how shall they hear without a Preacher Rom. 10. 14. Take heed unto thy self and unto thy Doctrine for in doing this thou shalt both save thy self and them that hear thee and consequently shalt justifie both in as much as salvation presupposeth justification 1 Tim. 4. 16. Even we have believed in Christ that we might be justified by the Faith of Christ Gal. 2. 16. having charged the English Tilenus with making the Tryers to ask such questions of those that come before them as in all probability never came into all their thoughts to ask upon this his probable mis-de meanour himself making no more of it he advanceth this Radamanthine and severe Sentence both against him and me Which sayth he Is such a piece of Impudence as no one hath ventured to imitate him in but that Ishmael of Colemanstreet whose hand being against all men hath provoked all men even to the common Pamphleter to lift up an hand against him The best is in case Mr. Hickman's reproach here could without the help of the Figure {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} be admitted for true That Jeremy of Jerusalem was a man of strife and a man of contention to the whole Earth as well as that Ishmael of Colemanstreet and yet was a true Prophet and never the less like so to have been for the numerousness of his Contests Noah also was a Preacher of Righteousness yet his proportion of Opposers in the World far exceeded mine and the number of those who embrace my Doctrine with their whole hearts far exceedeth the number of those who upon such terms received his Yea our Saviour himself testifieth that in the Church and Nation of the Jews they who had the more generall approbation and applause were the false Prophets not the true Luk. 6. 26. Wo unto them when all men shall speak well of them for so did their Fathers to the false Prophets But because Mr. Hickman judgeth himself Orthodox in charging me with Impudence what if it be found that the Ingredients in the composition of his Charge here levied against me and proclaimed as with sound of Trumpet and Drum in the Ears of the World be notwithstanding all Errors and broad untruths may he not make a covering of shame for his own Face of the Accusation which he hath here drawn up against me Let us fairly examine the Case and with as much Favour to the Examinate as he or his Friends can reasonably expect First Whereas he chargeth me with imitating his English Tilenus is not here a palpable and un-scholar-like Jeofail Did Shemei in reviling David when his Condition was low and mean in the World imitate Mr. Hickman in reproaching a Minister of Christ being under Hatches and trampled upon by men or did not Mr. Hickman in this Action rather imitate him He that acteth before another what ever his Action be doth not imitate him that followeth him in the same kind of acting but on the contrary he imitates who follows the Example or Pattern that have been set before If there be any similitude between Tilenus and me in our respective handling of Mr. Hickmans Tryers Tilenus must bear the Crime of Imitation not I who was before him in what was done by me relating to those his Clients Secondly Whereas he chargeth me with venturing to imitate Tilenus in making the Tryers to ask such Questions of those that come before them as in all probability never came into all their thoughts to ask The truth is that he chargeth me with the Crime of such a Courage or boldness whereof I was never Conscious I never made any venture to imitate Tilenus in such an Attempt as is here charged upon him

importunely urging it to stave off the ●h●e●●nings of the Prophets of God against them 〈…〉 ●s God himself by his Prophet Jeremy expresseth thei d●votion in this kind Jer 7. 4. The Temple of the Lord the Temple of the Lord the Temple of the Lord are th●se So is the cove●t of Orthodoxisme in sacred request with the men we speak of when they have invested themselves with it they are as in a Castle of War there is no coming ●t them no touching them with any Charge or Imputation of Error Heresie Blasphemy or the like ever and anon in their Writings in their Preachings in their Discoursings they are in effect saying The Orthodox the Orthodox the Orthodox are these pointing at or meaning themselves those that are of their Judgment When they have once given such an account of their Faith as to be admitted to commence orthodox they are as secure from infection in their Judgments with any of those noysome and poysonous Creatures Errors Mistakes Heresies as a Room built or seiled with Irish Oake is from the danger of any Spiders Webb But doubtless there can no sufficient reason or ground in equity be given why Pendente lite the matter being under so sober and serious a dispute between them and their Brethren of opposite Judgment as it is which of them are the Oxthodox they should antedate the Issue and success of the Contest run away with the Crown upon their own heads before they have won it yea if standers by and unpartial men may have leave to judge before they are like to win it So then let the word Orthodox in Mr. Hickmans Passage lately mentioned be taken Orthodoxly and signifie those who are as I verily believe Orthodox indeed in the Controversie he speaks of and then without controversie what he saith is most true That a spirit of most Childish insultation seems to have possessed as many as have lift up an English Pen against the Orthodox in the Quinquarticular Controversie Of the truth of the words in his sense of Orthodox he gave but one instance only and this strained and stretch'd beyond its Staple as hath been proved But of the truth of them in my sense of the said word Orthodox I have prevented him somewhile since with two instances pregnant and uncontrolable of two men both of them great Doctors and men of Renown famous in the Congregation of the Contra-remonstrants Doctor Kendall and Doctor John Owen whom in my Preface to my Triumviri and in the Discourse it self I have produced as Witnesses beyond exception against themselves as to the Point of the Delinquency whereof Mr. Hickman speaks I mean most Childish insultation and in this Preface have given him measure heaped up with a third instance in the same kind of a person highly I question not esteemed by him though not so well known unto him I mean himself As for his Spartan Valour if his Breast be enobled with it 〈◊〉 if so much as a spark of it warms his blood I doubt not but he will have an Opportunity to shew it by that time Mr. Pierce hath done with him Good Reader I have detained thee over-long with an Apologeticall story of no great consequence in respect of my self nor haply unto thee Only my hope is that the person concerned in it with my self may through the blessing of God upon his perusall and second thoughts of it advance somewhat towards the better understanding of himself I call God for a Record upon my Soule that I beare him not the least Graine of any Grudge or ill-will I love my self better then not to love him And that I do not neglect or despise him I think the pains I have now bestowed to set my self streight in his thoughts will sufficiently witness for me Nay upon the account of what I have heard concerning the Genius and St●ein of his Book I judge him a man commendably pregnant and that if he shall take heed of wronging his strength by over-pragmatickness and confidence in undertakings or his Conscience by unadvised clashing with the Truth he may make happy Earnings of serving his Generation Thus far Mr. Hickman Concerning the sequell of the Papers now in thy hand the Argument or subject Matter of it is an Essay or Endeavour to make 1. A discovery of all the Causes from the first to the last as far as they are either held forth or insinuated in the Scriptures of that mysterious and weighty Business Justification 2. To assign unto every of these Causes respectively their appropriate Interests Interposures and Contributions in and about and towards this great and happy state of a Sinner As there is no ground in Christian Religion that hath I conceive more Springs in it of Questions and sublime Contemplations then this of Justification so neither is there any about which the Holy Ghost to my observation hath employed so many Pens especially in that variety of Discourse and enquiry Intending only an Epitome or Summary Comprisall of the more materiall Points or Difficulties relating unto the Subject we speak of we had no opportunity to insist upon any particular at large That which was chiefly projected and desired by this little Piece was to make diligent and narrow search after the different co-operations of those numerous Causes which God hath judgded meet to imploy ordinarily according to their respective Natures and Capacities of acting in and about the investing of a Sinner with that great Blessedness of Justification which he hath contrived and provided for him That knowledge in Matters of Religion which is so commonly presum'd to be in Professors of this Age above the former is rather a Bulk then a Body of Knowledge and though it commonly passeth under the name of Knowledge yet in propriety of speaking it is not so but rather a confident perswasion or belief that things are so or so as they apprehend them to be Which belief though it answers the reality and being of that which is believed so as it were by accident be true yet it is not knowledge nor doth it argue Knowledge unless the Believer understands the Reason of what he thus believeth or at least a substantiall Ground why he thus believeth it Yea in all matters of doubtfull Disputation from the Scriptures for men to pretend or alledge the Scriptures as a Reason or Ground of what they believe signifieth little unless they should give a good and substantiall Reason to prove that to be the true Sense and meaning of the Scriptures which must Countenance and confirm their Opinion for truth against their Adversary Yea when two shall contend for their respective Opinions being opposite the one unto the other from o● by the Authority of the Scriptures if neither of them be able to give any competent account why they interpret or understand the Scriptures so or so in comportance with their Opinion was sometimes it happeneth they do but beat the Aire with contesting and both their

Opinions after the Contest are but in the same condition of uncertainty or of being rejected in which they were before It was a right Saying of the Philosopher Scire est per causam scire Knowledge emphatically so called is when the Reason or Cause of a Thing is known as well as the thing it self But the Reason or Ground of a mans Knowledge may be one thing and Reason or Cause of the thing known quite another A clear apprehension of the former may produce certainty of Knowledge but it is the like apprehension of the latter that causeth the more perfect and satisfactory Knowledge In this brief Survey of the large Field of Justification I have endeavoured perspicuity all along and I trust with as good success as brevity is wont to find or well knows how to expect The severall Causes of Justification I have caused to stand forth one by one respectively no one incumbring or intangling his Fellow yet all conspiring and ioyning hand in hand to help a poor Sinner on with his Royall Robe of Justification This ●iece though small may I conceive do Service to some that in some particulars are at a loss in their Judgments about the carriage and contrivance of the Business of Justification in the Counsell of God If thou mee●e●t with any thing which at first sight doth not approve it self unto thee lay it aside but do not cast it away untill thou hast considerately reviewed it the third time I have read of a Statuary whose Workmanship looked better and gave better contentment by time It may be now and then I have taken a step or two out of the common Road but it still hath been for thy profit not for any pleasure I take in this kind of digression For in matter of Doctrine I never leave the way that is most occupyed by pious sober and learned men as far as I know it unless it be either to carry some stumbling stone out of it or else to fetch in somewhat to make it more smooth and pleasant And I believe it would soon double and trebble my Accommodations and Comforts in the World if I could make a Covenant with my Judgment and Conscience to say Amen to all that is sung for Orthodox Sed ut valeas multa dolenda feres A good Conscience will not live upon Sacrifices that cost men nothing But good Reader I have I fear committed a Soloecisme in manners in keeping thee thus long in discourse by the way That the ensuing Lines shall to any degree ballance thy inconvenience or repair thy loss I cannot undertake in many Cases it lyeth as much or more in the Patient then in the Agent what the issue or success of the Action shall be And I doubt not but that an ingenious and prudent behaviour towards them in thy perusall of them will win their heart unto thee and teach them how to build thee up in thy most holy Faith and ●o to en ich thee with better Treasure then of Silver Gold and precious Stones 〈◊〉 〈◊〉 of him that justifieth the Vngodly that openeth the Eyes of the Blind that raiseth them that are bowed down that loveth the Righteous be upon thine Understanding Judgment Conscience and Memory in the reading of this little Piece and upon all thy Consciencious Applications of thy self otherwise unto the things of thine eternall Peace May 31. 1659. Thine Cordially addicted Both to please Thee And to displease Thee FOR THY GOOD JOHN GOODWIN A brief EXPLICATION OF THE SEVERALL CAUSES OF Justification As they were mentioned in the Title Page and are found in the Scriptures as was shewed in the next Page preceding Together with their proper and distinct Interests in that great Work and respective Contributions towards the Raising and Production of it GOD is the first and great Father and Founder Sect. 1 of that blessed Estate into which a Sinner is translated by believing and which the Scripture commonly terms Justification That which God contributes towards this Estate or Condition is 1. Will or a willingness that such a thing as the justification of a Sinner should be 2. Contrivance 3. Authority 4 Assistance or help for actuall attainment First There was no necessity either of Justice or Equity much less of Constraint lying upon God ever to permit such a thing as the Justification of a Sinner to be or such a state to be so much as once heard or thought of in the world Therefore he being at liberty in this case whether he would cause the Justification of a Creature that had sinned to be numbred either amongst the things that are or amongst the things that are not and there being none but he or without him able to Umpire or determine this great Affair Evident it is that he gave his Consent unto it and that without his contribution of Will and good pleasure towards the being of it it never had had being but in his own understanding only where the World of pure Possibles and Things that might have been but never actually shall be as well as the World of Things that are and of things that shall be is s●ituated Secondly God contributes to the said happy effect of the Sinners Justification contrivement also and this 1. In respect of the nature or form of the thing it self 2. Of such things or means which render it fecible or producible with the salvage of his own honour as well in point of Wisdome as of Justice 3. And lastly In respect of such means by which it may be actually attained by the Sinner 1. The nature or form of that Justification we speak of consists in remission of sins as is more largely proved in the sequel of the discourse and this by divine contrivement and disposure only 2. God projecteth the method means and carriage of all things requisite for the orderly and regular fecibleness or producibility of it As That his only begotten Son should take flesh of a Virgin and become man That he should take upon him the form of a Servant That he should be delivered up or left unto the wills of sinfull wicked and malicious men and so be obnoxious to suffer an ignominious and painfull death That having suffered death he should lye three Dayes and three Nights in the Grave and then rise again to omit severall other particulars in this kind without which could or should it be supposed that he would or might have justified a sinner it would or must have been without such a Declaration or manifestation at least of the Glory both of his Justice and Wisdome therein as with which he hath now contrived it by the method and means specified 3. And lastly God hath projected likewise and this with an eye too to the glory of both those Attributes now mentioned the way and means how the sinner may come to interess himself in the blessed Estate of this Justification as Viz. By hearing the Gospel preached the Counsell of God concerning his

Meaning that they could have no reasonable ground to believe that they were discharged or acquitted by God from the Debt or guilt of their sins by means of the death of Christ if he should be detained in the Prison of Death the Grave until now and not have been raised again and set at liberty So then the rising again or rather the raising again of Christ from the dead by God the Father justifieth believing sinners as it were argumentatively and as exhibiting a rationall ground unto them whereon to build their Faith of a full and perfect Attonement made by Christ in his death for them or for their sins by which Faith according unto and by vertue of that Promise made or the Law enacted by God in that behalf they come to be justified Sect. 9 9. The Prophet Isaiah bringeth in God the Father speaking thus of his Son Christ By his knowledge shall my righteous Servant justifie many for he shall bear their Iniquities Isa. 53. 11. That the Particle or Pronoun His is here to be taken objectively not subjectively a construction frequent in Scripture is I presume the award of every mans Understanding So that by his knowledge the knowledge of Christ is meant the knowledge of himself which he shall propagate in the World by the Ministry of the Gospel and by means of this knowledge of him many shall be justified according to that of the Apostle We who are Jews by nature and not sinners of the Gentiles knowing that a man is not justified by the Works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the Faith of Christ i. By Christ believed on as he explains himself in the verse next following But if whilst we seek to be justified by Christ c. Whence by the way it may be observed that to be justified by Christ and by Faith or believing in Christ is of one and the same import So then the knowledge of Christ is or may be sayd to justifie men in somewhat a remote sense viz. As it is a ground of encouragement unto them to believe on him by which believing they are immediatly justified 10. Men are sayd in Scripture as well to be Justified as Sect. 10 Sanctified by the Spirit of God and this as Justification is distinguished from Sanctification But yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the Spirit of our God 1 Cor. 6. 11. Some Exposito●s indeed understand the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} yee were justified not of Justification properly so called or which standeth in remission of sins but of such a justification which consisteth in a progress or proficiency in Righteousness or in the profession and practice of Christianity For the justification of which Exposition they plead the exigency of the order or gradation in the Text it self as also the like use or signification of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in that of Apocal. 22. 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Let him that is righteous or just be justified still i. As the Expositers we speak of interpret Let him encrease and make forward in wayes of righteousness It must be acknowledged that to grow in grace and proceed in holiness and righteousness from day to day may be called a mans justification in a declarative or arguitive sense viz. As they argue or declare a man to be a justified pe●son and his Faith to be of the right kind a living and growing Faith yea they may be termed a mans justification as they are just matter of his app●obation and commendation which in many cases are used in a sense parallel to that of the word Justification as 't is used sometimes But the Justification which is the S●bject of our present Discourse doth not consist in any Action one or more nor in any Quality one or more but rather in a state or condition viz. Such whereinto a person is translated or brought by the pardon of his sins or sentence of absolution awarded by God Nor need we take the word Justification in the Scripture lately cited 1 Cor. 6. 11. in any other sense but this For Justification in this sense may be asc●ibed to the Holy Ghost as he hath a speciall and appropriate hand in raising the work of Faith by which men are thus justified in the hearts of those who do believe in which respect Faith is registred by the Apostle Paul amongst the fruits of the Spirit Gal. 5. 22. and by his Fellow Apostle Peter they who believe are sayd to obey the truth speaking of the obediency of Faith to the Gospel through the Spirit 1 Pet. 1. 22. and Act. 18. 27. The Christians in Ach●ia are sayd to have believed through grace i Through the grace of God in his vouchsafement of his Spirit unto them by whom they were enabled to believe yea and actually believed Now then according to the known Maxime or Principle in reason Quod est causa causae est causa causati That which is the Cause of any Cause producing an Effect is the cause of the Effect it self as well as of the Cause producing it Faith being the cause or means of Justification and the Spirit the cause of Faith Justification may as truly and not much less properly be attributed unto the Spirit as unto Faith Sect. 11 11. That Faith justifieth is the constant assertion of the Scripture and the Architectonicall Doctrine of the Gospel Therefore being justified by Faith we have peace with God Rom. 5. 1. Again Therefore we conclude that a man is justified by Faith without the Works of the Law Rom. 3. 28. Yet once more to spare Citations in a case so generally known We who are Jews by nature and not sinners of the Gentiles Knowing that a man is not justified by the Works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the Faith of Christ and not by the Works of the Law c. Gal. 2. 15 16. By the way upon occasion of these with many the like passages in the New Testament wherein Justification by Faith is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} expresly affirmed I cannot but mention my dislike of their strein in teaching who lay down and deliver it to the people for a Doctrine positively and plainly that men are not justified by Faith or by believing Doubtless it is not convenient or comely positively to deliver or assert that for a Doctrine of Truth which is so diametrally opposite to the frequent cleer and express words of the Scripture If there be a limited sence to be put upon such passages wherein a Truth is commonly and from place to place held forth in the Scriptures this may conveniently and timously enough be done in the Explication or Opening

when he was a Child That the one hath Justification or Remission of sins annexed unto it by promise from God and the other not doth no more prove them to differ specie no nor yet individuo then Pauls proving in time a great and faithfull Apostle and chosen Vessel unto God proveth him to have been either of another species or another individuum when he was a fierce Persecutor and as himself acknowledgeth of sinners the chief But this Circle of Discourse is I confesse somewhat Eccentrical to our businesse in hand which is not to distinguish Repentance as preceding and as accompanying Faith but to inquire out and declare as God shall inable and direct what or how Repentance as included in or accompanying Faith operateth towards Justification or Remission of sins That which I conceive is this God not judging it meet to invest a person who yet retains the love and liking of sinfull and wicked wayes with so great and sacred a priviledge and Grace as Forgiveness of sins was pleased to establish it for a Law that no Man or Woman remaining impenitent and without unfeigned remorse of Soul for their sins past should ever be admitted into part and fellowship of that unspeakable Grace of his in Jesus Christ which consists in pardon or Remission of sins Again being highly pleased with that most regular generous and worthy deportment of Soul in whomsoever it should be found which consists in a genuine and real hatred and abhorrency of all unrighteousnesse and of whatsoever is sinfull or unclean enacted another Law in honour of this Heroick Act and Deportment viz. that whosoever should with his whole heart and soul repent of all his sinfull miscarriages and misdoings and stand resolved in heart for wayes of purity and uprightnesse for the future should be translated by him into that blessed state which standeth in Remission of all sin So that Repentance seems to operate two wayes towards Justification or Remission of sins First in the nature or after the manner of that kinde of cause which Logicians call Removens prohibens i. e. which contributeth towards an effect by removing that out of the way which being not removed would have hindered it Thus the taking away of the Dignity place and power of the Roman Emperors was the cause of the discovery or rising up of the Anti-Christian Race and their power 2 Thess. 2 7 8. So Repentance by removing that wretched and wicked habit or frame of soul which being un-removed would have obstructed the Grace and Blessing of pardon of sin contributeth towards the obtaining of it Secondly as Repentance includes in the nature and constituting Principles of it a disposition or frame of heart so highly pleasing unto God that he judgeth it no wayes unworthy of him to honour and reward it with so great a reward as Remission of sins so it may be conceived to contribute or operate towards Remission of sins or Justification tanquam causa dispositiva i. e. as regularly qualifying the subject for the reception of the form to be brought into it By this I suppose the interest of Repentance or that which it acteth towards in or about Justification may be clearly distinguished from the Interest of Faith and that which it acteth in reference to the same end When God in Scripture is said to justifie the ungodly the meaning is not that he justifies ungodly persons whilest they are or remain ungodly but he is said to justifie the ungodly in like form of speech as our Saviour useth Mat. 11. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. That is The blinde see the lame walke the Leapers are cleansed and the deaf hear The meaning clearly enough is not that the Blinde whilest blinde did see or the Lame whilest they remained Lame did walk or that the Lepers whilest their Leprosie was yet upon them were cleansed c. but that such who had been formerly and untill Christ relieved them Blinde Lame Lepers Deaf were by him miraculously restored such as had been Blinde to their Sight such as had been Lame to the usefulnesse of their Limbs for walking c. In like manner God is said to justifie the ungodly when he justifies or makes such persons righteous by the pardon of their sins who had formerly been ungodly prophane c. But he doth not justifie them or make them righteous by the Forgivenesse of their sins whilest they remain ungodly but upon the alteration and change of the sinfull frame of their hearts by believing he conferres this Justification upon them viz. the Forgivenesse of their sins And the reason why God doth not judge it meet to justifie men or forgive them their sins whilest they remain ungodly unrighteous wicked prophane or the like may be partly to cut off all occasion from his Creature to conceive of him as a friend to sin or to impenitent and obdurate sinners partly also to contrive his Grace and high favour in Justification into an alluring Argument and strong motive to perswade men out of the love and liking of sin and sinfull wayes into the love and practise of Righteousnesse and true Holinesse The Apostle Paul was put to Apologize for his Doctrine of the Grace of God in Forgivenesse of sins because according to it this Grace is promised and given unto sinners though unto such sinners only who repent and bring forth fruits meet for Repentance But if saith he whilest we seek to be justified by Christ we our selves also are found sinners is therefore Christ the Minister of sin i. e. doth Christ by justifying such Sinners as he justifieth viz. such who believe and repent countenance abet or promote sin in the world God forbid Gal. 2. 17. If then inconsiderate and unworthy men conceive that God would be liable to an imputation of favouring or cherishing sin in men in case he should justifie or pardon all Sinners upon their Repentance which now he doth how much more obnoxious would he have been in such mens opinions to this imputation and charge in case he should have indulged this high Priviledge of Justification unto sinners without Repentance Upon this account then it is most probable that God hath not judged it meet to admit or allow any other kinde of Faith to bring men into communion of the Death of Christ for the Forgivenesse of their sins but only that which is accompanyed with an unfeigned Repentance or which purifieth and cleanseth the heart or at least is apt so to doe from the love and liking of all unrighteousnesse and uncleannesse If it be thus then the interposure or interest of Repentance about Justification is by way of Qualification or of rendering the subject the sinner regularly capable of that high and sacred Priviledge And though it doth not perform the office or work of Faith about Justification which is as hath been said to bring men into the fellowship of the Death of Christ where and where only Justification or Remission of

constructive vertuall or consequentiall Acts acted or done in the doing of some one so there may be nay there alwaies is an answerable variety of Effects produced by and so Attributable unto this one Act. When a Prince prefers some Head of a Family to a great place of profit and power in the State or any other person who is a Lover of his Friends and Relations in blood he may be sayd to cast honour upon this person to better his condition in the World to raise his Family to give every particular Member hereof hope of being better accommodated in matters of this life yea in case he doth bestow this preferment upon him for his Fathers or any of his Ancestors sake as for any worth in them or for any good Service done by them or the like in preferring him he may be sayd to impute the worth or faithfulness of such an Ancestor unto him But all such Acts as these are but mediate constructive or consequentiall and so are their respective effects to be interpreted likewise A Prince when he prefers a man in strict propriety of speaking doth nothing else but prefer him or which is the same confers some place of profit or of honour upon him In like manner when God justifieth a man he may be sayd to bless him to translate him from Death to Life to give him a lawfull Title or Claim to eternall life and his Heavenly Kingdome and because he doth it upon the account and for the sake of the Obedience of Christ as well active as passive although in a more peculiar manner upon the account of the latter the Scripture constantly ascribing Justification unto the blood death sufferings c. of Christ and never to my remembrance unto his active Obedience unless haply as presupposed unto his passive and as qualifying it for its high Service I say because God justifieth men for the sake of Christ and for what he hath done and suffered in serving his counsell and good pleasure he may when he justifieth any man be sayd to impute the righteousness or obedience of Christ unto him And because in order to this Act of his I mean his Act of justifying a man he requires Faith of him and Faith only in the sense formerly declared and asserted when he justifieth him he may be sayd to count or to impute his Faith unto him for righteousness Again when he justifieth a man because he graciously confers upon him a righteousness of his own Invention and Contrivance and doth not justifie him with for or upon any righteousness found in him whom he justifieth therefore when he justifieth him he is sayd to impute righteousness unto him i. as it were To gratifie him with a righteousness remission of sins being a righteousness properly enough so called in as much as he who is chargable with no sin which is his priviledge or case who hath all his sins justly and authoritatively remitted must needs be looked upon as an Observer of the whole Law But when God justifieth a person he doth none of these things to him in a direct formall or immediate way but constructively or consecutively only All that he doth upon such terms is only this he justifieth him i. He remitteth unto him all his sins remission of sins being that absolute and compleat righteousness wherewith a sinner is invested by God in his justification besides which such a person is not capable of any nor standeth in need of any for the attainment of any end or benefit of righteousness whatsoever And as for those that have been the greatest sinners and neither gave Meat unto Christ when he was an hungry nor Drink when he was thirsty nor cloathed him when he was naked c. If so be God should remit these and all other their sins unto them which yet he cannot without their timely repentance and contrary practising for a season because this would be to deny himself I mean his righteousness and truth they should hereby become as righteous and as capable of the reward of righteousness as the greatest Saints and those who continued for the longest time walking with God This concerning remission of sins and what part it beareth in the great and mysterious work of Justification 15. That the Scriptures or Word of God are not Sect. 15 meer Standers by neither or Lookers on in the business of Justification but have somewhat to do in reference unto it and for the promoting it sufficiently appears from these and such like sayings of the Holy Ghost in the Scriptures So then Faith cometh by hearing and hearing by the word of God Rom. 10. 17. Send men to Joppa and call for Simon whose Sirname is Peter who shall tell the words whereby thou and all thy House shall be saved Act. 11. 13 14. Abraham believed God i. The word of God and it was counted unto him for righteousness Rom. 4. 3. True Faith whether in the Act or Habit or both having such an essentiall Connexion by the will and pleasure of God as we have heard with justification and never failing to obtain it whatsoever any wayes worketh Faith or contributeth towards the raising of it in the Soul must needs in that respect and so far have an hand in justification according to that known Principle in Reason formerly mentioned Quod est causa causae est etiam causa causati That which in any consideration gives being to the Cause is in that respect a Cause of the Effect produced by it Now the Scripture or the Word of God I mean the Mind Councell or Will of God which are the substance matter or truth contained and held forth in and by the Scriptures which we are taught in them to call the word of God which matter or truth are held forth likewise taught and declared in part other-wayes then in the Scriptures as by the light of Nature Works of Creation of Providence c. I say the Scripture or Word of God thus understood is the only object or subject matter of that hearing by which Faith ordinarily cometh as the Apostle even now informed us meaning that Faith by which men are justified And as Sanctification is ascribed unto the Word o● God Sanctifie them through thy truth thy word is the truth Joh. 17. 17. Mediante fide by the intervening and mediation of Faith or the belief of it Heb. 4. 2 So may Justification by the same mediation be ascribed unto it likewise Yea Faith it self which justifieth more immediatly and directly and consequently Justification may be ascribed unto it not only as it is the subject matter or object of that hearing by which the Faith which justifieth is produced as hath been already sayd but as it is such a word or the matter of it so qualified and conditioned that it is very apt pregnant and potent to work or raise that Faith in the hearts and minds of men which by Divine Institution as we have heard is justifying For it is