The Doctrine of Justification by Faith

2. It doth not appear as yet in general, that an attempt to introduce a Doctrine contrary unto it hath had any great success in the Reformation of the lives of men. Nor hath personal Righteousness or Holiness as yet much thrived under the conduct of it, as to what may be observed. It will be time enough to seek countenance unto it by declaiming against that which hath formerly had better effects, when it hath a little more commended it self by its fruits.

2. It doth not appear as yet in general, that an attempt to introduce a Doctrine contrary unto it hath had any great success in the Reformation of the lives of men. Nor hath personal Righteousness or Holiness as yet much thrived under the conduct of it, as to what may be observed. It will be time enough to seek countenance unto it by declaming against that which hath formerly had better effects, when it hath a little more commended it self by its fruits.

3. It were not amiss, if this part of the controversy might amongst us all, be issued in the advise of the Apostle James Chap. 2.18. Show me thy Faith by thy works, and I will show thee my Faith by my works. Let us all labour that fruits may thus far determine of Doctrines, as unto their use, unto ⟨p. 547⟩the interest of Righteousness and Holiness. For that Faith which doth not evidence it self by works, that hath not this [Greek or Hebrew] this Index which James calls for, whereby it may be found out and examined, is of no use nor consideration herein. Secondly, The same Objection was from the beginning laid against the Doctrine of the Apostle Paul, the same charge was managed against it, which sufficiently argues, that it is the same Doctrine which is now assaulted with it. This himself more than once takes notice of, Rom. 3.31. Do we make void the Law through Faith? It is an objection that he anticipates against his Doctrine of the free Justification of sinners, through Faith in the blood of Christ. And the substance of the charge included in these words is, that he destroyed the Law, took off all Obligation unto Obedience, and brought in Antinomianism. So again, Chap. 6.1. What shall we say then, shall we continue in sin, that grace may abound? Some thought this the natural and genuine consequence of what he had largely discoursed concerning Justification which he had now fully closed, and some think so still. If what he taught concerning the grace of God in our Justification be true, it will not only follow, that there will be no need of any relinquishment of sin on our part, but also a continuance in it must needs tend unto the exaltation of that grace, which he had so extolled. The same objection he repeats again, v. 15. What then, shall we sin because we are not under the Law but under Grace. And in sundry other places doth he obviate the same objection, where he doth not absolutely suppose it, especially,