The Doctrine of Justification by Faith

Those so called in a larger sense, are all such causes in any kind of efficiency or merit, as are inferior unto principal Causes, and would operate nothing without them, but in conjunction with them have a real effective influence, Physical or Moral, into the production of the effect. And if we take a Condition to be a causa sine qua non, in this sense, we are still at a loss what may be its Use, Efficiency or Merit, with respect unto our Justification. If it be taken more strictly for that which is necessarily present, but hath no causality in any kind, not ⟨p. 158⟩that of a receptive Instrument, I cannot understand how it should be an Ordinance of God. For every thing that he hath appointed unto any end Moral or Spiritual, hath by virtue of that Appointment, either a symbolical instructive efficacy, or an active efficiency, or a rewardable condecency with respect unto that End. Other things may be generally and remotely necessary unto such an End, so far as it partakes of the order of natural beings, which are not Ordinances of God with respect thereunto, and so have no kind of causality with respect unto it, as it is Moral or Spiritual. So the Air we breath is needful unto the preaching of the Word, and consequently a causa sine qua non thereof; but an Ordinance of God with especial respect thereunto it is not. But every thing that he appoints unto an especial spiritual End, hath an Efficacy or Operation in one or other of the ways mentioned. For they either concur with the principal cause in its internal Efficiency, or they operate externally in the removal of Obstacles and Hinderances that oppose the principal cause in its Efficiency. And this excludes all causes sine quibus non strictly so taken from any place among Divine Ordinances. God appoints nothing for an End that shall do nothing. His Sacraments are not [Greek or Hebrew], but by virtue of his Institution do exhibit that Grace which they do not in themselves contain. The preaching of the Word hath a real Efficiency unto all the Ends of it; so have all the Graces and Duties that he worketh in us, and requireth of us; by them all are we made meet for the Inheritance of the Saints in Light; And our whole Obedience through his gracious Appointment hath a rewardable condecency with respect unto Eternal Life.

Those so called in a larger sense, are all such causes in any kind of efficiency or merit, as are inferiour unto principal Causes, and would operate nothing without them, but in conjunction with them have a real effective influence, Physical or Moral, into the production of the effect. And if we take a Condition to be a causa sine qua non, in this sense, we are still at a loss what may be its Use, Efficiency or Merit, with respect unto our Justification. If it be taken more strictly for that which is necessarily present, but hath no causality in any kind, not