The Doctrine of Justification by Faith

CHAP. I. Justifying Faith, the Causes, Object, and Nature of it, declared.

The means of Justification on our part is Faith. That we are justified by Faith is so frequently, and so expressly affirmed in the Scripture, as that it cannot directly and in terms by any be denied. For whereas some begin, by an excess of partiality which controversial Engagements and Provocations do incline them unto, to affirm that our Justification is more frequently ascribed unto other things, Graces or Duties, than unto Faith, it is to be passed by in silence, and not contended about. But yet also the Explanation which some others make of this general concession, That we are justified by Faith, doth as fully overthrow what is affirmed therein, as if it were in terms rejected. And it would more advantage the understandings of men, if it were plainly refused upon its first proposal, than to be lead about in a maze of Words, and Distinctions unto its real Exclusion; as is done both by the Romanists and Socinians. At present we may take the Proposition as granted, and only enquire into the true genuine sense and meaning of it. That which first occurs unto our Consideration is Faith; and that which doth concern it may be reduced unto two Heads; (1) Its Nature. (2) Its Use in our Justification.

THe means of Justification on our part is Faith. That we are justified by Faith is so frequently, and so expresly affirmed in the Scripture, as that it cannot directly and in terms by any be denied. For whereas some begin, by an excess of partiality which controversial Engagements and Provocations do encline them unto, to affirm that our Justification is more frequently ascribed unto other things, Graces or Duties, than unto Faith, it is to be passed by in silence, and not contended about. But yet also the Explanation which some others make of this general concession, That we are justified by Faith, doth as fully overthrow what is affirmed therein, as if it were in terms rejected. And it would more advantage the understandings of men, if it were plainly refused upon its first proposal, than to be lead about in a maze of Words, and Distinctions unto its real Exclusion; as is done both by the Romanists and Socinians. At present we may take the Proposition as granted, and only enquire into the true genuine sense and meaning of it. That which first occurs unto our Consideration is Faith; and that which doth concern it may be reduced unto two Heads; (1) Its Nature. (2) Its Ʋse in our Justification.