The Doctrine of Justification by Faith

Answ. This cause is of more importance, and more evidently stated in the Scriptures, than to be turned into such niceties, which have more of Philosophical subtlety, than Theological solidity, in them. This exception therefore might be dismissed without farther answer, than what is given us in the known rule, That a truth well established and confirmed, is not to be questioned, much less relinquished on every entangling sophism, though it should appear insoluble. But as we shall see, there is no such difficulty in these arguings, but what may easily be discussed. And because the matter of the Plea ⟨p. 379⟩contained in them, is made use of by sundry learned Persons who yet agree with us in the substance of the Doctrine of Justification, namely, that it is by Faith alone, without Works, through the Imputation of the Merit and Satisfaction of Christ. I shall as briefly as I can discover the mistakes that it proceeds upon.

Answ. This cause is of more importance, and more evidently stated in the Scriptures, than to be turned into such niceties, which have more of Philosophical subtilty, than Theological solidity, in them. This exception therefore might be dismissed without farther answer, than what is given us in the known rule, That a truth well established and confirmed, is not to be questioned, much less relinquished on every intangling sophism, though it should appear insoluble. But as we shall see, there is no such difficulty in these arguings, but what may easily be discussed. And because the matter of the Plea ⟨p. 379⟩contained in them, is made use of by sundry learned Persons who yet agree with us in the substance of the Doctrine of Justification, namely, that it is by Faith alone, without Works, through the Imputation of the Merit and Satisfaction of Christ. I shall as briefly as I can discover the mistakes that it proceeds upon.

1. It includes a supposition, That he who is pardoned his sins of omission and commission, is esteemed to have done all that is required of him, and to have committed nothing that is forbidden. For without this supposition, the bare pardon of sin, will neither make, constitute, nor denominate any Man righteous. But this is far otherwise, nor is any such thing included in the nature of Pardon. For in the Pardon of sin, neither God nor Man do judge, That he who hath sinned, hath not sinned; which must be done, if he who is pardoned be esteemed to have done all that he ought, and to have done nothing that he ought not to do. If a Man be brought on his trial for any evil fact, and being legally convicted thereof, is discharged by Sovereign Pardon; it is true, that in the eye of the Law, he is looked upon as an innocent man, as unto the punishment that was due unto him; but no Man thinks that he is made righteous thereby, or is esteemed not to have done that which really he hath done, and whereof he was convicted. Joab and Abiathar the Priest were at the same time guilty of the same crime. Solomon gives order that Joab be put to death for his crime; but unto Abiathar he gives a Pardon. Did he thereby make, declare or constitute him righteous? Himself expresseth the contrary, affirming him to be unrighteous and guilty, only he remitted the punishment of his fault.