The Doctrine of Justification by Faith

But the principal passages of this Testimony must be distinctly considered, (1.) The principal efficient cause is first expressed with a peculiar emphasis; or the causa [Greek or Hebrew], being justified freely by his Grace. God is the principal efficient cause of our Justification, and his Grace is the only moving cause thereof. I shall not stay upon the exception of those of the Roman Church, namely, that by [Greek or Hebrew] which their Translation renders per gratiam Dei, the internal inherent Grace of God, which they make the formal cause of Justification, is intended. For they have nothing to prove it, but that which overthrows it; namely, that it is added unto [Greek or Hebrew] freely, which were needless, if it signify the Free-grace or Favour of God. For both these expressions gratis per gratiam, freely by Grace, are put together to give the greater emphasis unto this assertion, wherein the whole of our Justification is vindicated unto the Free-grace of God. So far as they are distinguishable, the one denotes the principle from whence our Justification proceeds, namely Grace; and the other, the manner of its operation, it works freely. Besides, the Grace of God in this subject, doth every where constantly signify his goodness, love, and favour, as hath been undeniably proved by many. See Rom. 5.15. Eph. 2.4, 8, 9. 2 Tim. 1.9. Tit. 3.4, 5.

But the principal passages of this Testimony must be distinctly considered, (1.) The principal efficient cause is first expressed with a peculiar emphasis; or the causa 〈non-Latin alphabet〉, being justified freely by his Grace. God is the principal efficient cause of our Justification, and his Grace is the only moving cause thereof. I shall not stay upon the exception of those of the Roman Church, namely, that by 〈non-Latin alphabet〉 which their Translation renders per gratiam Dei, the internal inherent Grace of God, which they make the formal cause of Justification, is intended. For they have nothing to prove it, but that which overthrows it; namely, that it is added unto freely, which were needless, if it signifie the Free-grace or Favor of God. For both these expressions gratis per gratiam, freely by Grace, are put together to give the greater emphasis unto this assertion, wherein the whole of our Justification is vendicated unto the Free-grace of God. So far as they are distinguishable, the one denotes the principle from whence our Justification proceeds, namely Grace; and the other, the manner of its operation, it works freely. Besides, the Grace of God in this subject, doth every where constantly signifie his goodness, love, and favor, as hath been undeniably proved by many. See