The Doctrine of Justification by Faith

All manner of evasions are made use of by some, to escape the force of this Testimony. It is said in general, That no sober minded Man can imagine the Apostle did not desire to be found in Gospel Righteousness, or, That by his own Righteousness he meant that. For it is that alone can entitle us unto the Benefits of Christs Righteousness. Nollem Dictum. (1.) The censure is too severe to be cast on all Protestant Writers without exception, who have expounded this place of the Apostle; and all others, except some few of late, influenced by the heat of the Controversy wherein they are engaged. (2.) If the Gospel Righteousness intended be his own Personal Righteousness and Obedience, there is some want of consideration in affirming, That he did not desire to be found in it. That wherein we are found, thereon are we to be judged; to be found in our own Evangelical Righteousness before God, is to enter into judgment with God thereon, which those who understand any thing aright of God and themselves, will not be free unto. And to make this to be the meaning of his words, I desire not to be found in my own Righteousness which is after the Law, but I desire to be found in mine own Righteousness which is according to the Gospel; whereas, as they are his own inherent Righteousness, they are both the same, doth not seem a proper interpretation of his words, and it shall be immediately disproved. (3.) That our Personal Gospel Righteousness, doth entitle us unto the Benefits of Christs Righteousness, that is, as unto our Justification before God, is gratis dictum, not one Testimony of Scripture can be produced that gives the least countenance unto such ⟨p. 531⟩an assertion. That it is contrary unto many express Testimonies, and inconsistent with the freedom of the Grace of God in our Justification, as proposed in the Scripture, hath been proved before. Nor do any of the places which assert the necessity of obedience and good Works in Believers, that is, Justified Persons unto Salvation, any way belong unto the Proof of this Assertion; or, in the least express, or intimate any such thing. And in particular, the Assertion of it is expressly contradictory unto that of the Apostle, Tit. 3.4, 5.

All manner of evasions are made use of by some, to escape the force of this Testimony. It is said in general, That no sober minded Man can imagine the Apostle did not desire to be found in Gospel Righteousness, or, That by his own Righteousness he meant that. For it is that alone can intitle us unto the Benefits of Christs Righteousness. Nollem Dictum. (1.) The censure is too severe to be cast on all Protestant Writers without exception, who have expounded this place of the Apostle; and all others, except some few of late, influenced by the heat of the Controversie wherein they are ingaged. (2.) If the Gospel Righteousness intended be his own Personal Righteousness and Obedience, there is some want of consideration in affirming, That he did not desire to be found in it. That wherein we are found, thereon are we to be judged; to be found in our own Evangelical Righteousness before God, is to enter into judgment with God thereon, which those who understand any thing aright of God and themselves, will not be free unto. And to make this to be the meaning of his words, I desire not to be found in my own Righteousness which is after the Law, but I desire to be found in mine own Righteousness which is according to the Gospel; whereas, as they are his own inherent Righteousness, they are both the same, doth not seem a proper interpretation of his words, and it shall be immediately disproved. (3.) That our Personal Gospel Righteousness, doth intitle us unto the Benefits of Christs Righteousness, that is, as unto our Justification before God, is gratis dictum, not one Testimony of Scripture can be produced that gives the least countenance unto such