The Doctrine of Justification by Faith

From what hath been discoursed, these two things are evident in the Confirmation of our present Argument. (1.) That The Law intended by the Apostle, when he denies that by the ⟨p. 417⟩Works of the Law any can be justified, is the entire Rule and Guide of our Obedience unto God, even as unto the whole frame and spiritual Constitution of our Souls, with all the Acts of Obedience or Duties that he requireth of us. And (2.) That the Works of this Law which he so frequently and plainly excludeth from our Justification, and therein opposeth to the Grace of God, and the Blood of Christ, are all the Duties of Obedience, Internal, Supernatural, External, Ritual, however we are or may be enabled to perform them, that God requireth of us. And these things excluded, it is the Righteousness of Christ alone imputed unto us, on the account whereof we are justified before God.

The Truth is, so far as I can discern, the real Difference that is at this Day amongst us about the Doctrine of our Justification before God, is the same that was between the Apostle and the Jews, and no other. But Controversies in Religion make a great Appearance of being new, when they are only varied and made different, by the new Terms and Expressions that are introduced into the handling of them. So hath it fallen out in the Controversy about Nature and Grace; For as unto the true nature of it, it is the same in these days, as it was between the Apostle Paul and the Pharisees, between Austin and Pelagius afterwards. But it hath now passed through so many forms and dresses of Words, as that it can scarce be known to be what it was. Many at this day will condemn both Pelagius and the Doctrine that he taught, in the Words wherein he taught it, and yet embrace and approve of the things themselves which he intended. The Introduction of every Change in Philosophical Learning, gives an Appearance of a Change in the Controversies which are managed thereby. But take off the covering of Philosophical Expressions, Distinctions, Metaphysical Notions, and futilous Terms of Art, which some of the Ancient Schoolmen and later Disputants have cast upon it, and the Difference ⟨p. 418⟩