•. You must consider that it is not de conditione contractus venditionis & emptionis, vel […] ▪ vel •••ationis, or any the like, that is propter pre•ium: but it is the condition […], but somewhat partaking naturae Feudi, as to s•me of the Benefits. This being premised, it is evident that faith cannot justify both as a condition, and as an instrument of Justification. For 1. Either of them importeth the proximam & causalem rationem of faith, as to the effect: But it is utterly inconsistent with its nature to have two such different nearest causal interests. To be an instrument of justifying, is to effect it per modum instrumenti: To be the condition, is to be the causa sine quâ non, which doth not effect, but suspend the effect till performed: It hath the name of a cause, (and sometime is ex materia a moral impulsive, and sometime not) but it hath the true nature of such a medium ⟨p. 40⟩ad finem, as is no cause. As faith cannot be both efficiens effecti, & effectum ejusdem •ficientis, nor be both the efficient and constitutive cause (material or formal,) no more can it produce one and the same effect of Justification per modum instrumenti efficientis, and per modum conditionis sine quâ non. 2. Else you must feign the pardoning act to run thus [I will pardon thee on condition thou wilt pardon thy self by believing, as the instrument] and not only [on condition thou accept Christ.] 3. It belongeth to the pardoning instrument to confer the right to the thing, that is, to dissolve the obligation to punishment, and to constitute the condition of this Right or Pardon: For Dona•tis est constituere conditionem etiam in ipsa instrumentali Donatione. But faith doth not confer Right; for your self say, It doth but receive it: It doth not dissolve the obligation, but accept a Saviour to dissolve it: It doth not constitute the condition of right; for you acknowledge it is the condition it self.
•. You must consider that it is not de conditione contractus venditionis & emptionis, vel 〈…〉 ▪ vel •••ationis, or any the like, that is propter pre•ium: but it is the condition 〈…〉, but somewhat partaking naturae Feudi, as to s•me of the Benefits. This being premised, it is evident that faith cannot justifie both as a condition, and as an instrument of Justification. For 1. Either of them importeth the proximam & causalem rationem of faith, as to the effect: But it is utterly inconsistent with its nature to have two such different nearest causal interests. To be an instrument of justifying, is to ef•ect it per modum instrumenti: To be the condition, is to be the causa sine quâ non, which doth not effect, but suspend the effect till performed: It hath the name of a cause, (and sometime is ex materia a moral impulsive, and sometime not) but it hath the tru• nature of such a medium ⟨p. 40⟩ad finem, as is no cause. As faith cannot be both efficiens effecti, & effectum ejusdem •ficientis, nor be both the efficient and constitutive cause (material or formal,) no more can it produce one and the same effect of Justification per modum instrumenti efficientis, and per modum conditionis sine quâ non. 2. Else you must feign the pardoning act to run thus [I will pardon thee on condition thou wilt pardon thy self by beleeving, as the instrument] and not only [on condition thou accept Christ.] 3. It belongeth to the pardoning instrument to conferre the right to the thing, that is, to dissolve the obligation to punishment, and to constitute the condition of this Right or Pardon: For Dona•tis est constituere conditionem etiam in ipsa instrumentali Donatione. But faith doth not conferre Right; for your self say, It doth but receive it: It doth not dissolve the obligation, but accept a Saviour to dissolve it: It doth not constitute the condition of right; for you acknowledge it is the condition it self.
