The Doctrine of Justification by Faith

Thirdly, They speak not of Justification in the same sense nor unto the same end. It is of our absolute Justification before God, the Justification of our persons, our acceptance with him and the grant of a right unto the Heavenly inheritance, that the Apostle Paul doth treat and thereof alone. This he declares in all the causes of it, all that on the part of God, or on our part concurreth thereunto. The evidence, the knowledge, the sense, the fruit, the manifestation of it in our own Consciences, in the Church, unto others that profess the Faith, he treats not of, but speaks of them separately as they occur on other occasions. The Justification he treats of, is but one and at once accomplished before God, changing the relative state of the person justified, and is capable of being evidenced various ways unto the glory of God and the consolation of them that truly believe. Hereof the Apostle James doth not treat at all; for his whole enquiry is after the nature of that Faith whereby we are justified, and the only way whereby it may be evidenced to be of the right kind, such as a man may safely trust unto. Wherefore he treats of Justification only as to the evidence and manifestation of it, nor had he any occasion to do otherwise. And this is apparent from both the instances, whereby he confirms his purpose. The first, is that of Abraham, ver. 21.22, 23. For he says, that by Abraham's being justified by Works in the way and manner wherein he asserts him so to have been, the Scripture was fulfilled, which says that Abraham believed God, and it was imputed unto him for Righteousness. And if his intention were to prove that we are justified before ⟨p. 570⟩God by Works and not by Faith, because Abraham was so, the Testimony produced is contrary, yea directly contradictory unto what should be proved by it, and accordingly is alleged by Paul to prove that Abraham was justified by Faith without Works, as the words do plainly import. Nor can any man declare, how the Truth of this proposition, Abraham was justified by Works, intending absolute Justification before God, was that wherein that Scripture was fulfilled; Abraham believed God and it was imputed unto him for Righteousness; especially, considering the opposition that is made both here and elsewhere between Faith and Works in this matter.

Thirdly, They speak not of Justification in the same sense nor unto the same end. It is of our absolute Justification before God, the Justification of our persons, our acceptance with him and the grant of a right unto the Heavenly inheritance, that the Apostle Paul doth treat and thereof alone. This he declares in all the causes of it, all that on the part of God, or on our part concurreth thereunto. The evidence, the knowledge, the sense, the fruit, the manifestation of it in our own Consciences, in the Church, unto others that profess the Faith, he treats not of, but speaks of them separately as they occur on other occasions. The Justification he treats of, is but one and at once accomplished before God, changing the relative state of the person justified, and is capable of being evidenced various ways unto the glory of God and the consolation of them that truly believe. Hereof the Apostle James doth not treat at all; for his whole enquiry is after the nature of that Faith whereby we are justified, and the only way whereby it may be evidenced to be of the right kind, such as a man may safely trust unto. Wherefore he treats of Justification only as to the evidence and manifestation of it, nor had he any occasion to do otherwise. And this is apparent from both the instances, whereby he confirms his purpose. The first, is that of Abraham, ver. 21.22, 23. For he says, that by Abrahams being justified by Works in the way and manner wherein he asserts him so to have been, the Scripture was fulfilled, which says that Abraham believed God, and it was imputed unto him for Righteousness. And if his intention were to prove that we are justified before