The Doctrine of Justification by Faith

But James treats of the second Justification, which is by good Works. So Bellar. lib. 2. cap. 16. and lib. 4. cap. 18. And it is the express Determination of those at Trent. Sess. 6. cap. 10. This distinction was coined unto no other end, but to bring in Confusion into the whole Doctrine of the Gospel. Justification through the free Grace of God by Faith in the Blood of Christ is evacuated by it. Sanctification is turned into a Justification, and corrupted by making the fruits of it meritorious. The whole nature of Evangelical Justification consisting in the gratuitous pardon of Sin and the Imputation of Righteousness, as the Apostle expressly affirms, and the declaration of a Believing Sinner to be Righteous thereon, as the Word alone signifies, is utterly defeated by it.

But James treats of the second Justification, which is by good Works. So Bellar. lib. 2. cap. 16. and lib. 4. cap. 18. And it is the express Determination of those at Trent. Sess. 6. cap. 10. This distinction was coyned unto no other end, but to bring in Confusion into the whole Doctrine of the Gospel. Justification through the free Grace of God by Faith in the Blood of Christ is evacuated by it. Sanctification is turned into a Justification, and corrupted by making the fruits of it meritorious. The whole nature of Evangelical Justification consisting in the gratuitous pardon of Sin and the Imputation of Righteousness, as the Apostle expresly affirms, and the declaration of a Believing Sinner to be Righteous thereon, as the Word alone signifies, is utterly defeated by it.

Howbeit others have embraced this distinction also, though not absolutely in their sense. So do the Socinians. Yea it must be allowed in some sense by all that hold our inherent Righteousness to be the cause of, or to have any influence into our Justification before God. For they do allow of a Justification which in order of nature is antecedent unto Works truly Gracious and Evangelical. But consequential unto such Works, there is a Justification differing at least in degree, if not in nature and kind upon the difference of its formal cause which is our new Obedience from the former. But they mostly say, it is only the continuation of our Justification and the increase of it as to degrees, that they intend by it. And if they may be allowed to turn Sanctification into Justification, and to make a progress therein, or an increase thereof, either in the root or fruit to be a new Justification, they may make twenty Justifications as well as two for ought I know. For therein the inward man is renewed day by day.