The Doctrine of Justification by Faith

For we wholly concur with them, and subscribe unto all that they dispute about the making of us personally Righteous and holy, by the effectual Grace of God, against all merit of works and operations of our own free Will, (our Sanctification being every way as much of Grace, as our Justification properly so called) and that in opposition unto the common Doctrine of the Roman Church about the same matter; only they call this our being made inherently and personally Righteous by Grace, sometimes by the name of Justification which we do not. And this is laid hold on as an Advantage by those of the Roman Church who do not concur with them in the way and manner whereby we are so made Righteous. But whereas by our Justification before God, we intend only that Righteousness whereon our sins are pardoned, wherewith we are made Righteous in his sight, or for which we are accepted as Righteous ⟨p. 79⟩before him, it will be hard to find any of them assigning of it unto any other causes then the Protestants do. So it is fallen out, that what they design to prove, we entirely comply with them in; but the way and manner whereby they prove it, is made use of by the Papists unto another End, which they intended not.

But as to the way and manner of the Declaration of this Doctrine among Protestants themselves, there ever was some variety and Difference in Expressions. Nor will it otherwise be whilst the Abilities and Capacities of men, whether in the conceiving of things of this nature, or in the expression of their conceptions are so various as they are. And it is acknowledged that these Differences of late have had by some as much weight laid upon them, as the substance of the Doctrine generally agreed in. Hence some have composed entire Books consisting almost of nothing, but impertinent Cavils at other Mens Words and Expressions. But these things proceed from the weakness of some men, and other vicious habits of their minds, and do not belong unto the cause it self. And such Persons, as for me, shall write as they do, and fight on until they are weary. Neither hath the multiplication of Questions and the curious discussion of them in the handling of this Doctrine, wherein nothing ought to be diligently insisted on, but what is directive of our practice, been of much use unto the Truth it self, though it hath not been directly opposed in them.