Chapter 5: The Distinction of a First and Second Justification Examined

BEfore we inquire immediately into the nature and causes of justification, there are some things yet previously to be considered, that we may prevent all Ambiguity and misunderstanding, about the subject to be treated of. I say therefore that the Evangelical justification which alone we plead about, is but one, and is at once compleated. About any other justification before God but one, we will not contend with any. Those who can find out another, may as they please ascribe what they will unto it, or ascribe it unto what they will. Let us therefore consider what is offered of this nature.

Those of the Romansan church do ground their whole doctrine of justification upon a distinction of a double justification, which they call the first and the second. The first justification, they say, is the infusion or the communication unto us of an inherent principle or habit of grace or charity. Hereby they say Original sin is extinguished, and all habits of sin are expelled. This justification they say is by faith, the obedience and satisfaction of Christ being the only meritorious cause thereof. Only they dispute many things about preparations for it, and dispositions unto it. Under those terms the Council of Trent included the doctrine of the Schoolmen about meritum de congruo, as both Hosius and Andradius confess in the defense of that Council. And as they are explained, they come much to one; however the Council warily avoided the name of merit, with respect unto this their first justification. And the use of faith herein, (which with them is no more but a general assent unto Divine Revelation) is to bear the principal part in these preparations. So that to be justified by faith according unto them, is to have the mind prepared by this kind of believing to receive Gratiam gratum facientem, an habit of grace expelling sin, and making us acceptable unto God. For upon this believing with those other duties of Contrition and repentance which must accompany it, it is meet and congruous unto Divine wisdom, goodness, and faithfulness to give us that grace whereby we are justified. And this according unto them is that justification, whereof the apostle Paul treats in his epistles, from the procurement whereof he excludes all the works of the Lavv. The second justification is an effect or consequent hereof. And the proper formal cause thereof is Good works, proceeding from this principle of grace and love. Hence are they the righteousness wherewith believers are righteous before God: Whereby they merit eternal life. The righteousness of works they call it, and suppose it taught by the apostle James. This they constantly affirm to make us justos ex injustis, wherein they are followed by others. For this is the way that most of them take to salve the seeming repugnancy between the apostle Paul and James. Paul they say treats of the first justification only, whence he excludes all works, for it is by faith in the manner before described. 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 expressly 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 encrease 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 encrease 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. 2 Corinthians 4:16. and believers go from strength to strength, are changed from glory to glory; 2 Corinthians 3:18. by the Addition of one grace unto another in their exercise. 2 Peter 1:5, 6, 7, 8. and increasing with the encrease of God. Colossians 2:19. do in all things grow up into him who is the head. Ephesians 4:15. And if their justification consist herein, they are justified anew every day. I shall therefore do these two things. (1) Shew that this distinction is both unscriptural and irrational. (2) Declare what is the continuation of our justification, and whereon it does depend.

Justification by faith in the Blood of Christ, may be considered either as to the nature and essence of it, or as unto its Manifestation and declaration. The Manifestation of it is twofold. (1) Initial in this life. (2) Solemn and compleat at the day of judgment, whereof we shall treat afterwards. The Manifestation of it in this life respects either, the souls and Consciences of them that are justified, or others, that is the church and the world. And each of these have the name of justification assigned unto them, though our real justification before God be always one and the same. But a man may be really justified before God, and yet not have the evidence or assurance of it in his own mind. Wherefore that evidence or assurance is not of the nature or essence of that faith whereby we are justified, nor does necessarily accompany our justification. But this Manifestation of a mans own justification unto himself, although it depends on many especial causes, which are not necessary unto his justification absolutely before God, is not a second justification when it is attained; but only the application of the former unto his conscience by the Holy Ghost. There is also a Manifestation of it with respect unto others, which in like manner depends on other causes then does our justification before God absolutely; yet is it not a second justification. For it depends wholly on the visible effects of that faith whereby we are justified, as the apostle James instructs us; yet is it only our single justification before God, evidenced and declared, unto his glory, the benefit of others, and encrease of our own reward.

There is also a twofold justification before God mentioned in the scripture. (1) By the works of the law. Romans 2:13. chap. 10:5. Matthew 19:15, 16, 17, 18, 19. Hereunto is required an absolute conformity unto the whole law of God in our natures, all the faculties of our souls, all the principles of our moral operations, with perfect actual obedience unto all its commands, in all instances of duty, both for matter and manner. For he is cursed who continus not in all things that are written in the law to do them. And he that breaks any one commandment is guilty of the breach of the whole law. Hence the apostle concludes, that none can be justified by the law, because all have sinned. (2) There is a justification by grace through faith in the Blood of Christ, whereof we treat. And these ways of justification are contrary, proceeding on terms directly contradictory, and cannot be made consistent with, or subservient one to the other. But as we shall manifest afterwards the confounding of them both, by mixing them together, is that which is aimed at in this distinction of a first and second justification. But whatever respects it may have, that justification which we have before God, in his sight through Jesus Christ, is but one, and at once full and compleat, and this distinction is a vain and fond invention: For

1. As it is explained by the papists it is exceedingly derogatory to the merit of Christ. For it leaves it no effect towards us, but only the infusion of an habit of charity. When that is done, all that remains with respect unto our salvation is to be wrought by our selves. Christ has only merited the first grace for us, that we therewith, and thereby may merit life eternal. The merit of Christ being confined in its effect unto the first justification, it has no immediate influence into any grace, Priviledge, mercy, or glory that follow thereon; but they are all effects of that second justification which is purely by works. But this is openly contrary unto the whole tenor of the scripture. For although there be an order of Gods appointment, wherein we are to be made partakers of Evangelical Priviledges in grace and glory, one before another, yet are they all of them the immediate effects of the death and obedience of Christ; who has obtained for us eternal redemption, Hebrews 9:12. and is the Authour of eternal salvation unto all that do obey him, Chap. 5:9. Having by one offering for ever perfected them that are sanctified. And those who allow of a secondary, if not of a second justification by our own inherent personal Righteousnesses, are also guilty hereof, though not in the same degree with them. For whereas they ascribe unto it, our acquitment from all charge of sin after the first justification, and a righteousness accepted in judgment, in the judgment of God, as if it were compleat and perfect, whereon depends our final absolution and reward, it is evident that the immediate efficacy of the satisfaction and merit of Christ, has its bounds assigned unto it in the first justification; which whether it be taught in the scripture or no, we shall afterwards inquire.

2. More by this distinction is ascribed unto our selves working by vertue of inherent grace, as unto the merit and procurement of spiritual and eternal good, than unto the Blood of Christ. For that only procures the first grace and justification for us. Thereof alone it is the meritorious cause; or as others express it, we are made partakers of the effects of it in the pardon of sins past. But by vertue of this grace, we do our selves obtain, procure or merit another, a second, a compleat, justification, the continuance of the favor of God, and all the fruits of it, with life eternal and glory. So do our works at least perfect and compleat the merit of Christ, without which it is imperfect. And those who assign the continuation of our justification wherein all the effects of Divine favor and grace are contained unto our own personal righteousness, as also final justification before God as the pleadable cause of it, do follow their steps unto the best of my understanding. But such things as these, may be disputed; in debates of which kind it is incredible almost what influence on the minds of men, Traditions, Prejudices, Subtilty of Invention and Arguing do obtain, to divert them from real thoughts of the things about which they contend, with respect unto themselves and their own condition. If by any means such persons can be called home unto themselves, and find leasure to think how, and by what means they shall come to appear before the High God, to be freed from the sentence of the law, and the curse due to sin, to have a pleadable righteousness at the judgment Seat of God before which they stand, especially if a real sense of these things be implanted on their minds by the convincing power of the Holy Ghost, all their subtle arguments and Pleas for the mighty efficacy of their own personal righteousness, will sink in their minds like Water at the return of the Tide, and leave nothing but Mud and Defilement behind them.

3. This distinction of two Justifications as used and improved by those of the Romansan church, leaves us indeed no justification at all. Something there is in the branches of it, of sanctification, but of justification nothing at all. Their first justification in the infusion of an habit or principle of grace, unto the expulsion of all habits of sin, is sanctification and nothing else. And we never did contend that our justification in such a sense, if any will take it in such a sense, does consist in the imputation of the righteousness of Christ. And this justification, if any will needs call it so, is capable of degrees, both of encrease in its self, and of exercise in its fruits, as was newly declared. But not only to call this our justification, with a general respect unto the notion of the word, as a making of us personally and inherently righteous, but to plead that this is the justification through faith in the Blood of Christ, declared in the scripture, is to exclude the only true Evangelical justification from any place in religion. The second Branch of the distinction has much in it like unto justification by the law, but nothing of that which is declared in the gospel. So that this distinction instead of coyning us two justification according to the gospel, has left us none at all. For

4. There is no countenance given unto this distinction in the scripture. There is indeed mention therein, as we observed before, of a double justification; the one by the law, the other according unto the gospel. But that either of these should on any account be sub-distinguished into a first and second of the same kind, that is either according unto the law or the gospel, there is nothing in the scripture to intimate. For this second justification is no way applicable unto what the apostle James discourss on that subject. He treats of justification; but speaks not one word of an encrease of it, or addition unto it, of a first or second. Besides he speaks expressly of him that boasts of faith, which being without works is a dead faith. But he who has the first justification by the confession of our Adversaries, has a true living faith, formed and enlivened by charity. And he useth the same testimony concerning the justification of Abraham that Paul does, and therefore does not intend another but the same, though in a divers respect. Nor does any believer learn the least of it in his own experience; nor without a design to serve a farther turn, would it ever have entered the minds of sober men on the reading of the scripture. And it is the bane of spiritual truth, for men in the pretended declaration of it, to coyn arbitrary distinctions without scripture ground for them, and obtrude them as belonging unto the doctrine they treat of. They serve unto no other end or purpose, but only to lead the minds of men from the substance of what they ought to attend unto, and to engage all sorts of persons in endless strifes and contentions. If the authors of this distinction would but go over the places in the scripture where mention is made of our justification before God, and make a distribution of them unto the respective parts of their distinction, they would quickly find themselves at an unrelievable loss.

5. There is that in the scripture ascribed unto our first justification, if they will needs call it so, as leaves no room for their second feigned justification. For the sole foundation and pretence of this distinction, is a denial of those things to belong unto our justification by the Blood of Christ, which the scripture expressly assigns unto it. Let us take out some instances of what belongs unto the first, and we shall quickly see how little it is, yea that there is nothing left for the pretended second justification. For (1) Therein do we receive the compleat pardon and forgiveness of our sins. Romans 4:4, 6, 7. Ephesians 1:7. Chap. 4:32. Acts 26:18. (2) Thereby are we made righteous; Romans 5:19. Chap. 10:4. And (3) are freed from condemnation, judgment, and death. John 3:16, 19. Chap. 5:25. Romans 8:1. (4) Are Reconciled unto God; Romans 5:9, 10:2 Corinthians 5:21, 22. And (5) have peace with him, and access into the favor wherein we stand by grace, with the advantages and consolations that depend thereon in a sense of his love. Romans 5:1, 2, 3, 4, 5. And (6) we have adoption therewithal and all its priviledges; John 1:12. And in particular (7) a right and title unto the whole inheritance of glory; Acts 26:18. Romans 8:17. And (8) hereon eternal life does follow; Romans 8:30. Chap. 6:23. Which things will be again immediately spoken unto upon another occasion. And if there be any thing now left for their second justification to do as such, let them take it as their own; these things are all of them ours, or do belong unto that one justification which we do assert. Wherefore it is evident that either the First justification overthrows the Second, rendring it needless; or the Second destroys the First, by taking away what essentially belongs unto it; we must therefore part with the one or the other, for consistent they are not. But that which gives countenance unto the Fiction and Artifice of this distinction and a great many more, is a dislike of the doctrine of the grace of God, and justification from thence by faith in the Blood of Christ, which some endeavour hereby to send out of the way upon a pretended sleeveless Errand, whilst they dress up their own righteousness in its Robes, and exalt it into the Room and dignity thereof.

But there seems to be more of reality and difficulty in what is pleaded concerning the continuation of our justification. For those that are freely justified, are continued in that state until they are glorified. By justification they are really changed into a new spiritual state and condition, and have a new relation given them unto God and Christ, unto the law and the gospel. And it is enquired what it is whereon their Continuation in this state does on their part depend; or what is required of them that they may be justified unto the end. And this as some say is not faith alone, but also the works of sincere obedience. And none can deny but that they are required of all them that are justified, whilst they continue in a state of justification on this side glory, which next and immediately ensues thereunto. But whether upon our justification at first before God, faith be immediately dismissed from its place and office, and its work be given over unto works, so as that the continuation of our justification should depend on our own personal obedience, and not on the renewed application of faith unto Christ and his righteousness, is worth our inquiry. Only I desire the reader to observe that which was the necessity of owning a personal obedience in justified persons, is on all hands absolutely agreed, the seeming difference that is herein, concerns not the substance of the doctrine of justification, but the manner of expressing our conceptions concerning the order of the Disposition of Gods grace, and our own duty, unto Edification, wherein I shall use my own liberty, as it is meet others should do theirs. And I shall offer my thoughts hereunto in the ensuing observations.

1. justification is such a work as is at once compleated in all the causes, and the whole effect of it, though not as unto the full possession of all that it gives right and title unto. For (1) All our sins past, present, and to come, were at once imputed unto and laid upon Jesus Christ; in what sense, we shall afterwards inquire. He was wounded for our Transgressions, He was bruised for our Iniquities, the chastisement of our peace was upon him, and with his stripes are we healed. All we like Sheep have gone astray, we have turned every one to his own way, and the Lord has made to meet on Him the Iniquities of us all, Isaiah 53:6, 7. Who his own self bare our sins in his own body on the Tree, 1 Peter 2:24. The Assertions being indefinite without exception or limitation, are equivalent unto Universals. All our sins were on him, he bare them All at once, and therefore once died for all. (2) He did therefore at once finish Transgression, made an end of sin, made reconciliation for iniquity, and brought in everlasting righteousness, Daniel 9:24. At once he expiated all our sins; for by himself he purged our sins, and then sate down at the right hand of the majesty on high, Hebrews 1:3. And we are sanctified or dedicated unto God through the offering of the body of Christ once for all; for by one offering he has perfected (consummated, compleated as unto their spiritual state) them that are sanctified, Hebrews 10:10.14. He never will do more than he has actually done already for the expiation of all our sins from first to last; for there remains no more sacrifice for sin. I do not say that hereupon our justification is compleat, but only that the meritorious procuring cause of it was at once compleated, and is never to be renewed or repeated any more; All the inquiry is concerning the renewed application of it unto our souls and Consciences, whether that be by faith alone, or by the works of righteousness which we do. (3) By our actual Believing with Justifying faith, believing on Christ, or his name, we do receive him, and thereby on our first justification become the Sons of God; John 1:12. That is, joynt heirs with Christ, and heirs of God; Romans 8:17. Hereby we have a right unto, and an Interest in all the benefits of his mediation; which is to be at once compleatly justified. For in him we are compleat, Colossians 2:10. For by the faith that is in him we do receive the forgiveness of sins, and a lot or inheritance among all them that are sanctified; Acts 26:18. being immediately justified from all things from which we could not be justified by the law, Acts 13:39. yea God thereon blesss us with all spiritual Blessings in heavenly things in Christ, Ephesians 1:3. All these things are absolutely inseparable from our first believing in him, and therefore our justification is at once compleat. In particular (4) On our Believing, all our sins are forgiven. He has quickened you together with him, having forgiven you all Trespasses, Colossians 2:13, 14, 15. For in him we have redemption through his Blood, even the forgiveness of sins, according unto the riches of his grace, Ephesians 1:7. which one place obviates all the petulant exceptions of some against the consistency of the free grace of God in the pardon of sins, and the satisfaction of Christ in the procurement thereof. (5) There is hereon nothing to be laid unto the charge of them that are so justified. For he that believs has Everlasting life, and shall not come into condemnation, but is passed from death unto life, John 5:24. And who shall lay any thing unto the charge of Gods elect, it is God that justifies, it is Christ that died, Romans 8:33, 34. and there is no condemnation unto them that are in Christ Jesus, verse 1. For being justified by faith we have peace with God, chap. 5:1. And (6) we have that Blessedness hereon whereof in this life we are capable, Romans 4:5, 6. From all which it appears that our justification is at once compleat. And (7) it must be so or no man can be justified in this world. For no time can be assigned, nor measure of obedience be limited, whereon it may be supposed that any one comes to be justified before God who is not so on his first Believing. For the scripture does no where assign any such time or measure. And to say that no man is compleatly justified in the sight of God in this life, is at once to overthrow all that is taught in the scriptures concerning justification, and therewithall all peace with God and comfort of believers. But a man acquitted upon his legal trial, is at once discharged of all that the law has against him.

2. Upon this compleat justification, believers are obliged unto universal obedience unto God. The law is not abolished but established by faith. It is neither abrogated nor dispensed withall by such an Interpretation as should take off its obligation in any thing that it requires, nor as to the degree and manner wherein it requires it. Nor is it possible it should be so. For it is nothing but the rule of that obedience which the nature of God and man make necessary from the one to the other. And that is an Antinomianism of the worst sort, and most derogatory unto the law of God, which affirms it to be divested of its power, to oblige unto perfect obedience, so as that what it is not so, shall (as it were in despight of the law) be accepted as if it were so, unto the end for which the law requires it. There is no medium, but that either the law is utterly abolished, and so there is no sin, for where there is no law there is no Transgression; or it must be allowed to require the same obedience that it did at its first Institution; and unto the same degree. Neither is it in the power of any man living to keep his conscience from judging and condemning that, whatever it be, wherein he is convinced that he comes short of the perfection of the law. Wherefore,

3. The Commanding power of the law in positive precepts and prohibitions which justified persons are subject unto, does make and constitute all their inconformities unto it to be no less truly and properly sins in their own nature, than they would be if their persons were obnoxious unto the curse of it. This they are not, nor can be; for to be obnoxious unto the curse of the law, and to be justified, are contradictory; but to be subject to the commands of the law, and to be justified are not so. But it is a subjection to the commanding power of the law, and not an obnoxiousness unto the curse of the law, that constitutes the nature of sin in its Transgression. Wherefore that compleat justification which is at once, though it dissolve the obligation on the sinner unto punishment by the curse of the law, yet does it not annihilate the commanding authority of the law, unto them that are justified, that what is sin in others, should not be so in them. See Romans 8:1.33, 34.

Hence in the first justification of believing sinners, all future sins are remitted as unto any actual obligation unto the curse of the law, unless they should fall into such sins as should ipso facto, forfeit their justified estate, and transfer them from the covenant of grace, into the covenant of works, which we believe that God in his faithfulness will preserve them from. And although sin cannot be actually pardoned before it be actually committed; yet may the obligation unto the curse of the law be virtually taken away from such sins in justified persons as are consistent with a justified estate, or the Terms of the covenant of grace, antecedently unto their actual commission. God at once in this sense forgivs all their Iniquities, and heals all their Diseases, redeems their life from Destruction, and crowns them with loving kindness and mercies, Psalm 103:2, 3. Future sins are not so pardoned as that when they are committed they should be no sins, which cannot be, unless the commanding power of the law be abrogated. But their respect unto the curse of the law, or their power to oblige the justified person thereunto is taken away.

Still there abids the true nature of sin in every inconformity unto, or transgression of the law in justified persons, which stands in need of daily actual pardon. For there is no man that livs and sinns not, and if we say that we have no sin, we do but deceive our selves. None are more sensible of the Guilt of sin, none are more troubled for it, none are more earn in supplications for the pardon of it, than justified persons. For this is the effect of the sacrifice of Christ applyed unto the souls of believers, as the apostle declares, Hebrews 10:1, 2, 3, 4, 10, 14. that it does take away conscience, condemning the sinner for sin, with respect unto the curse of the law; But it does not take away conscience, condemning sin in the sinner, which on all considerations of God and themselves, of the law and the gospel, requires repentance on the part of the sinner, and actual pardon on the part of God.

Whereas therefore one Essential part of justification consists in the pardon of our sins, and sins cannot be actually pardoned before they are actually committed, our present inquiry is, whereon the continuation of our justification does depend, notwithstanding the Interveniency of sin after we are justified, whereby such sins are actually pardoned, and our persons are continued in a state of Acceptation with God, and have their right unto life and glory uninterrupted. justification is at once compleat, in the imputation of a perfect righteousness, the Grant of a right and title unto the heavenly Inheritance, the actual pardon of all past sins, and the virtual pardon of future sins, but how or by what means, on what terms and conditions this state is continued unto those who are once justified, whereby their righteousness is everlasting, their title to life and glory indefeazable, and all their sins are actually pardoned, is to be enquired.

For answer unto this inquiry, I say (1) It is God that justifies, and therefore the continuation of our justification is his Acts also. And this on his part depends on the immutability of his counsel, the unchangeableness of the everlasting covenant, which is ordered in all things and sure, the faithfulness of his promises, the Efficacy of his grace, his complacency in the propitiation of Christ, with the power of his intercession, and the irrevocable Grant of the Holy Ghost unto them that do believe; which things are not of our present inquiry.

2. Some say that on our part the continuation of this state, of our justification, depends on the condition of Good works, that is, that they are of the same consideration and use with faith it self herein. In our justification it self there is, they will grant, somewhat peculiar unto faith; but as unto the continuation of our justification, faith and works have the same influence into it. Yea, some seem to ascribe it distinctly unto works in an especial manner, with this only proviso, that they be done in faith. For my part I cannot understand that the continuation of our justification has any other dependencies, than has our justification it self. As faith alone is required unto the one, so faith alone is required unto the other, although its operations and effects in the discharge of its duty and office in justification, and the continuation of it are divers, nor can it otherwise be. To clear this assertion two things are to be observed.

1. That the continuation of our justification is the continuation of the imputation of righteousness and the pardon of sins. I do still suppose the imputation of righteousness to concur unto our justification, although we have not yet examined what righteousness it is that is imputed. But that God in our justification imputes righteousness unto us, is so expressly affirmed by the apostle, as that it must not be called in question. Now the first act of God in the imputation of righteousness cannot be repeated. And the actual pardon of sin after justification, is an effect and consequent of that imputation of righteousness. If any man sin, there is a propitiation; deliver him, I have found a Ransome. Wherefore unto this actual pardon, there is nothing required, but the application of that righteousness which is the cause of it, and this is done by faith only.

2. The Continuation of our justification, is before God, or in the sight of God no less than our absolute justification is. We speak not of the sense and evidence of it unto our own souls unto peace with God; nor of the evidencing and manifestation of it unto others by its effects; but of the continuance of it in the sight of God. Whatever therefore is the means, condition, or cause hereof, is pleadable before God, and ought to be pleaded unto that purpose. So then the inquiry is,

What it is that, when a justified person is guilty of sin (as guilty he is more or less every day) and his conscience is pressed with a sense thereof, as that only thing which can endanger or intercept his justified estate, his favor with God, and title unto glory, he betakes himself unto, or ought so to do, for the continuance of his state, and pardon of his sins, what he pleads unto that purpose, and what is available thereunto. That this is not his own obedience, his personal righteousness, or fulfilling the condition of the new covenant, is evident, from (1) the experience of believers themselves; (2) testimony of scripture, and (3) the example of them whose cases are recorded therein.

1. Let the experience of them that do believe be enquired into; for their Consciences are continually exercised herein. What is it that they betake themselves unto, what is it that they plead with God, for the continuance of the pardon of their sins, and the acceptance of their persons before him? Is it any thing but Soveraign grace and mercy, through the Blood of Christ? Are not all the arguments which they plead unto this end, taken from the Topicks, of the name of God, his mercy, grace, faithfulness, tender Compassion, covenant and promises, all manifested, and exercised in and through the Lord Christ and his mediation alone? Do they not herein place their only trust and confidence for this end, that their sins may be pardoned, and their persons, though every way unworthy in themselves be accepted with God? Does any other thought enter into their hearts? Do they plead their own righteousness, obedience, and duties to this purpose? Do they leave the prayer of the Publican, and betake themselves unto that of the Pharisee? And is it not of faith alone, which is that grace whereby they apply themselves unto the mercy or grace of God through the mediation of Christ? It is true that faith herein, works and acts it self in and by godly sorrow, repentance, humiliation, Self-judging, and Abhorrency, Fervency in prayer and Supplications with an humble waiting for an answer of peace from God, with engagements unto renewed obedience. But it is faith alone that makes Applications unto grace in the Blood of Christ, for the continuation of our justified estate, expressing it self in those other ways and effects mentioned, from none of which a Believing soul does expect the mercy aimed at.

2. The scripture expressly does declare this to be the only way of the continuation of our justification. 1 John 2:1, 2. These things write I unto you, that you sin not. And if any man sin we have an Advocate with the father, Jesus Christ the righteous; and he is the propitiation for our sins. It is required of those that are justified, that they sin not; it is their duty not to sin; but yet it is not so required of them, as that if in any thing they fail of their duty they should immediately lose the Priviledge of their justification. Wherefore on a supposition of sin, if any man sin, (as there is no man that livs and sinns not) what way is prescribed for such persons to take, what are they to apply themselves unto, that their sin may be pardoned, and their acceptance with God continued; that is, for the continuation of their justification? The course in this case directed unto by the apostle, is none other but the application of our souls by faith unto the Lord Christ, as our Advocate with the father, on the account of the propitiation that he has made for our sins. Under the consideration of this double Acts of his Sacerdotal Office, his Oblation and intercession, he is the object of our faith in our absolute justification, and so he is as unto the continuation of it. So our whole progress in our justified estate in all the degrees of it is ascribed unto faith alone.

It is no part of our inquiry, what God requirs of them that are justified. There is no grace, no duty, for the substance of them, nor for the manner of their performance, that are required either by the law or the gospel, but they are obliged unto them. Where they are omitted, we acknowledge that the Guilt of sin is contracted, and that attended with such Aggravations, as some will not own or allow to be confessed unto God himself. Hence in particular the faith and grace of believers, do constantly and deeply exercise themselves in godly sorrow, repentance, humiliation for sin, and confession of it before God, upon their Apprehensions of its Guilt. And these duties are so far necessary unto the continuation of our justification, as that a justified estate cannot consist with the sins and Vices that are opposite unto them. So the apostle affirms, that if we live after the flesh, we shall dye; Romans 8:13. He that does not carefully avoid falling into the Fire or Water, or other things immediately destructive of life natural, cannot live. But these are not the things whereon life does depend. Nor have the best of our duties any other respect unto the continuation of our justification, but only as in them we are preserved from those things which are contrary unto it, and destructive of it. But the sole question is upon what the continuation of our justification does depend, not concerning what duties are required of us, in the way of our obedience. If this be that which is intended in this position, the continuation of our justification depends on our own obedience and Good works, or that our own obedience and Good works are the condition of the continuation of our justification, namely, that God does indispensably require Good works and obedience in all that are justified, so that a justified estate is inconsistent with the neglect of them; it is readily granted, and I shall never contend with any about the way whereby they chuse to express the conceptions of their minds. But if it be enquired what it is whereby we immediately concur in a way of duty unto the continuation of our justified estate, that is, the pardon of our sins and acceptance with God, we say it is such alone. For the Just shall live by faith, Romans 1:17. And as the apostle applies this Divine testimony to prove our first or absolute justification to be by faith alone; So does he also apply it unto the continuation of our justification, as that which is by the same means only, Hebrews 10:38, 39. Now the Just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them that draw back unto perdition: But of them that believe, unto the saving of the soul. The drawing back to perdition includes the loss of a justified estate really so or in profession. In opposition thereunto the apostle placs Believing unto the saving of the soul; that is, unto the continuation of justification unto the end. And herein it is, that the Just live by faith, and the loss of this life can only be by unbelief. So the life which we now live in the flesh, is by the faith of the Son of God, who loved us and gave himself for us, Galatians 2:20. The life which we now lead in the flesh, is the continuation of our justification, a life of righteousness and Acceptation with God, in opposition unto a life by the works of the law, as the next words declare, verse 21. I do not frustrate the grace of God, for if righteousness came by the law, then is Christ dead in vain; and this life is by faith in Christ as he loved us, and gave himself for us, that is, as he was a propitiation for our sins. This then is the only way, means, and cause on our part of the preservation of this life, of the continuance of our justification; and herein are we kept by the power of God through faith unto salvation. Again; if the continuation of our justification depends on our own works of obedience, then is the righteousness of Christ imputed unto us only with respect unto our justification at first, or our first justification as some speak. And this indeed is the doctrine of the Romansan School. They teach that the righteousness of Christ is so far imputed unto us, that on the account thereof God gives unto us Justifying grace, and thereby the remission of sin in their sense, whence they allow it the meritorious cause of our justification. But on a supposition thereof, or the reception of that grace, we are continued to be justified before God by the works we perform by vertue of that grace received. And though some of them rise so high as to affirm, that this grace and the works of it, need no farther respect unto the righteousness of Christ, to deserve our second justification and life eternal; as does Vasquez expressly, in 1:2. q. 114. Disp. 222. cap. 3. Yet many of them affirm that it is still from the consideration of the merit of Christ that they are so meritorious. And the same, for the substance of it, is the judgment of some of them, who affirm the continuation of our justification to depend on our own works, setting aside that ambiguous term of merit. For it is on the account of the righteousness of Christ they say, that our own works, or imperfect obedience, is so accepted with God, as that the continuation of our justification depends thereon. But the apostle gives us another account hereof; Romans 5:1, 2, 3. For he distinguishs three things; our Access into the grace of God. (2) Our standing in that grace. (3) Our Glorying in that station against all opposition. By the first he expresss our absolute justification. By the second our continuation in the state whereinto we are admitted thereby; and by the third, the assurance of that continuation, notwithstanding all the oppositions we meet withal. And all these he ascribs equally unto faith, without the intermixture of any other cause or condition. And other places express to the same purpose might be pleaded.

3. The examples of them that did believe and were justified which are recorded in the scripture, do all bear witness unto the same truth. The continuation of the justification of Abraham before God, is declared to have been by faith only; Romans 4:3. For the instance of his justification given by the apostle from Genesis 15:6. was long after he was justified absolutely. And if our first justification and the continuation of it, did not depend absolutely on the same cause, the instance of the one could not be produced for a proof, of the way and means of the other, as here they are. And David when a justified believer, not only placs the Blessedness of man in the free remission of sins, in opposition unto his own works in general; Romans 4:6, 7. but in his own particular case, ascribs the continuation of his justification and acceptation before God, unto grace, mercy, and forgiveness alone, which are no otherwise received but by faith. Psalm 130:3, 4, 5. Psalm 143:2. All other works and duties of obedience do accompany faith in the continuation of our justified estate, as necessary effects and fruits of it, but not as causes, means, or conditions whereon that effect is suspended. It is patient waiting by faith, that brings in the full accomplishment of the promises, Hebrews 6:12, 16. Wherefore there is but one justification, and that of one kind only, wherein we are concerned in this disputation. The scripture makes mention of no more; and that is the justification of an ungodly person by faith. Nor shall we admit of the consideration of any other. For if there be a second justification, it must be of the same kind with the first or of another; if it be of the same kind, then the same person is often justified with the same kind of justification, or at least more than once; and so on just reason ought to be often Baptized; If it be not of the same kind, then the same person is justified before God with two sorts of justification, of both which the scripture is utterly silent. And the continuation of our justification depends solely on the same causes with our justification it self.

Before we examine immediately into the nature and causes of justification, there are some matters that need to be addressed first, so that all ambiguity and misunderstanding about the subject may be prevented. I therefore affirm that the evangelical justification we are discussing is only one, and it is completed at once. We will not quarrel with anyone about any justification before God other than this one. Those who can find a second may attribute whatever they wish to it, or attribute it to whatever they wish. Let us therefore consider what has been put forward along these lines.

The Roman Catholic church grounds its entire doctrine of justification on a distinction between two justifications, which it calls the first and the second. The first justification, they say, is the infusion or communication to us of an inherent principle or habit of grace or charity. By this they say original sin is extinguished and all sinful habits are expelled. They say this justification is by faith, with the obedience and satisfaction of Christ as its only meritorious cause. They debate at length about preparations for it and dispositions toward it. Under those terms the Council of Trent included the scholastic doctrine of "merit of fitness," as both Hosius and Andradius admit in their defenses of that Council. As explained, these come to much the same thing — though the Council carefully avoided the word "merit" with respect to what it calls first justification. In their scheme, the role of faith — which for them is nothing more than a general agreement with divine revelation — is to play the leading part in these preparations. So to be justified by faith, according to them, is to have the mind prepared by this kind of believing to receive grace-making-acceptable — a habit of grace that expels sin and makes us acceptable to God. For upon this believing, along with the accompanying duties of contrition and repentance, it is fitting and consistent with divine wisdom, goodness, and faithfulness for God to give the grace by which we are justified. And this, according to them, is the justification the apostle Paul treats in his letters, from the procurement of which he excludes all works of the law. The second justification is an effect or consequence of the first. Its proper formal cause is good works proceeding from this principle of grace and love. These good works are therefore the righteousness by which believers stand righteous before God and by which they merit eternal life. They call this the righteousness of works and claim it is taught by the apostle James. This is the standard way they handle the apparent tension between Paul and James. Paul, they say, treats only of the first justification from which all works are excluded, since it is by faith in the manner described. But James treats of the second justification, which is by good works (Bellarmin, Book 2, Chapter 16 and Book 4, Chapter 18; Council of Trent, Session 6, Chapter 10). This distinction was invented for no other purpose than to introduce confusion into the whole doctrine of the gospel. It empties justification through the free grace of God by faith in the blood of Christ of all meaning. It turns sanctification into a justification and corrupts it by making its fruits meritorious. The entire nature of evangelical justification — consisting in the free pardon of sin and the imputation of righteousness, as the apostle explicitly states, and in the declaration of a believing sinner as righteous, as the word alone signifies — is utterly overthrown by it.

Others have also embraced this distinction, though not in exactly the same sense. The Socinians do. In fact, it must be accepted in some form by all who hold that our inherent righteousness is a cause of, or has any influence in, our justification before God. For they allow a justification that is logically prior to truly gracious and evangelical works. But following such works, they say there is a justification that differs at least in degree — if not in nature and kind — by virtue of its different formal cause, which is our new obedience rather than the former. They mostly claim that what they intend is only the continuation and increase in degree of our justification. But if they may be allowed to turn sanctification into justification and make progress in it — or an increase in it, whether in root or fruit — a new justification, they may just as well make twenty justifications as two for all I know. For the inner person is renewed day by day (2 Corinthians 4:16), believers go from strength to strength and are changed from glory to glory (2 Corinthians 3:18), adding one grace to another in their exercise (2 Peter 1:5-8), increasing with the increase of God (Colossians 2:19), and growing up in all things into Him who is the Head (Ephesians 4:15). If their justification consists in this, they are newly justified every day. I will therefore do two things: first, show that this distinction is both unscriptural and unreasonable; second, declare what the continuation of our justification consists in and on what it depends.

Justification by faith in the blood of Christ may be considered either in terms of its nature and essence, or in terms of its manifestation and declaration. Its manifestation is twofold: first, initial in this life; and second, solemn and complete at the day of judgment, which will be treated later. Its manifestation in this life relates either to the souls and consciences of those who are justified, or to others — that is, to the church and the world. Both of these may be called justification, though our real justification before God is always one and the same. A man may be truly justified before God and yet not have the evidence or assurance of it in his own mind. Therefore, that evidence or assurance is not part of the nature or essence of the faith by which we are justified, nor does it necessarily accompany justification. But when a person attains this awareness of their own justification — though it depends on various specific causes that are not absolutely necessary to one's justification before God — this is not a second justification. It is simply the application of the former justification to the conscience by the Holy Spirit. There is also a manifestation of justification with respect to others, which likewise depends on causes different from what is required for justification before God absolutely. Yet this is not a second justification either. It depends entirely on the visible effects of the faith by which we are justified, as the apostle James teaches us. It is simply our single justification before God, evidenced and declared — to His glory, the benefit of others, and the increase of our own reward.

Scripture also mentions two ways of justification before God. First, by the works of the law (Romans 2:13; Romans 10:5; Matthew 19:15-19). This requires absolute conformity to the whole law of God in our nature, in all the faculties of our souls, in all the principles of our moral actions, and in perfect actual obedience to all its commands in every instance of duty — both in what is done and in how it is done. For everyone is cursed who does not continue in all things written in the law to do them, and whoever breaks any one commandment is guilty of breaking the whole law. The apostle therefore concludes that no one can be justified by the law, because all have sinned. Second, there is justification by grace through faith in the blood of Christ, which is what we are discussing. These two ways of justification are contrary to each other — they proceed on directly contradictory terms and cannot be reconciled or made to serve each other. But as will be shown later, confusing both by mixing them together is precisely what this distinction between a first and second justification aims at. Whatever its other aspects, our justification before God — in His sight through Jesus Christ — is only one, and it is immediately full and complete. This distinction is a futile and foolish invention.

1. As the Roman Catholics explain it, this distinction greatly diminishes the merit of Christ. For it leaves His merit only one effect toward us: the infusion of a habit of charity. Once that is done, everything that remains for our salvation must be accomplished by ourselves. Christ has only merited the first grace for us, so that with it and through it we may merit eternal life. With His merit confined in its effect to the first justification, it has no direct influence on any grace, privilege, mercy, or glory that follows — all of those are effects of the second justification, which is purely by works. But this is openly contrary to the entire teaching of Scripture. Although God has appointed an order in which we receive evangelical privileges — one before another — all of them are the immediate effects of the death and obedience of Christ, who "obtained eternal redemption" for us (Hebrews 9:12), is "the source of eternal salvation to all who obey Him" (Hebrews 5:9), and "by one offering has perfected for all time those who are sanctified." Those who allow for a secondary — if not a full second — justification through our own inherent personal righteousness are also guilty of this error, though not to the same degree. For in attributing to that personal righteousness our acquittal from all charges of sin following the first justification — and a righteousness accepted in God's judgment as if complete and perfect, on which our final absolution and reward depend — it is clear that the direct efficacy of Christ's satisfaction and merit is bounded by the first justification. Whether this is taught in Scripture or not will be examined later.

2. By this distinction, more is attributed to ourselves — working through inherent grace, in terms of meriting and obtaining spiritual and eternal good — than to the blood of Christ. For Christ's blood only procures the first grace and the first justification for us. It is the meritorious cause of that alone — or, as others put it, we share in its effects only in the pardon of past sins. But by virtue of this grace, we ourselves then obtain, procure, or merit a second, complete justification, the continuation of God's favor with all its fruits, and eternal life and glory. In this way our works at least perfect and complete the merit of Christ — without which it is incomplete. And those who assign the continuation of our justification — with all the effects of God's favor and grace — to our own personal righteousness, and treat that personal righteousness as the pleadable basis for our final justification before God, follow in these same steps as best I can understand. Such things may be argued over in theological disputes, and in debates of this kind it is almost incredible what power tradition, bias, clever invention, and argumentation have over people's minds — diverting them from honest reflection on the things they are debating in relation to themselves and their own condition. But if such people can be brought back to themselves and find opportunity to seriously consider how and by what means they will appear before the Most High God — to be freed from the sentence of the law and the curse due to sin, to have a pleadable righteousness at God's judgment seat before which they stand — especially if a genuine sense of these things is pressed upon their minds by the convicting power of the Holy Spirit, then all their subtle arguments for the great efficacy of their own personal righteousness will sink in their minds like the tide going out, leaving nothing behind but mud and defilement.

3. This distinction between two justifications, as used and developed by the Roman Catholic church, actually leaves us no justification at all. Something in its parts resembles sanctification, but there is nothing of justification in it. Their first justification — the infusion of a habit or principle of grace to expel all habits of sin — is sanctification and nothing else. We have never argued that justification in that sense (if anyone insists on using that sense) consists in the imputation of Christ's righteousness. And this "justification," if anyone will call it that, admits of degrees — both of growth within itself and of exercise in its fruits, as just noted. But not only to call this our justification in some general sense of the word, as a making of us personally and inherently righteous — but to argue that this is the justification through faith in the blood of Christ declared in Scripture — is to completely exclude the only true evangelical justification from religion. The second branch of the distinction closely resembles justification by the law but has nothing of what the gospel declares. So this distinction, instead of providing us two justifications according to the gospel, has left us none at all.

4. This distinction receives no support from Scripture. Scripture does, as noted earlier, speak of two kinds of justification: one by the law and one according to the gospel. But there is nothing in Scripture to suggest that either of these should be further subdivided into a first and second of the same kind — whether by the law or by the gospel. This supposed second justification is not at all applicable to what the apostle James discusses on the subject. He writes about justification, but says not a word about an increase of it, an addition to it, or a first and second. Beyond this, he speaks explicitly about someone who boasts of a faith that, being without works, is dead faith. But a person who has undergone the first justification, by our opponents' own admission, has a true living faith — a faith formed and enlivened by charity. And James uses the same testimony about the justification of Abraham that Paul does, and therefore does not intend a different justification but the same one, considered from a different angle. No believer learns anything about this distinction from their own experience. And without a deliberate aim to serve some other agenda, it would never have occurred to any sober reader of Scripture. It is a serious harm to spiritual truth when people invent arbitrary distinctions with no scriptural basis and impose them as if they belonged to the doctrine being discussed. They serve no purpose other than to lead people's minds away from the substance of what they should attend to and to draw everyone into endless arguments and disputes. If the proponents of this distinction would simply work through the Scripture passages that speak of our justification before God and try to assign each one to the appropriate branch of their distinction, they would quickly find themselves in an impossible position.

5. What Scripture attributes to our first justification — if they insist on calling it that — leaves no room for their invented second justification. The entire basis and premise of this distinction is a denial of things to our justification through the blood of Christ that Scripture expressly assigns to it. Consider just some of what belongs to the first, and we will quickly see how little — indeed nothing — is left for the invented second justification. First, through it we receive complete pardon and forgiveness of our sins (Romans 4:4, 6-7; Ephesians 1:7; Ephesians 4:32; Acts 26:18). Second, through it we are made righteous (Romans 5:19; Romans 10:4). Third, we are freed from condemnation, judgment, and death (John 3:16, 19; John 5:25; Romans 8:1). Fourth, we are reconciled to God (Romans 5:9-10; 2 Corinthians 5:21-22). Fifth, we have peace with Him and access into the grace in which we stand, along with all the advantages and comforts that flow from a sense of His love (Romans 5:1-5). Sixth, we receive adoption and all its privileges (John 1:12). Seventh, we receive a right and title to the full inheritance of glory (Acts 26:18; Romans 8:17). Eighth, eternal life follows from it (Romans 8:30; Romans 6:23). These matters will be addressed again shortly on another occasion. If anything remains for their second justification to accomplish, let them have it — all of these things belong to us through the one justification we affirm. It is therefore clear that either the first justification makes the second unnecessary by completing everything, or the second destroys the first by taking away what essentially belongs to it. One or the other must go, for they are incompatible. What gives this distinction — and a great many others like it — its appeal is a dislike of the doctrine of God's grace and justification through faith in the blood of Christ, which some try to send quietly out of the way on a pointless errand while they dress up their own righteousness in its robes and exalt it into its place.

But there seems to be more substance and genuine difficulty in what is argued regarding the continuation of our justification. Those who are freely justified remain in that state until they are glorified. Through justification they are genuinely transferred into a new spiritual state and condition, and given a new relationship to God and Christ, to the law and the gospel. The question arises: what, on their part, sustains them in this state? Or, what is required of them to remain justified to the end? Some say it is not faith alone but also the works of sincere obedience. No one can deny that these works are required of all who are justified while they continue in their justified state on this side of glory, which immediately follows. But whether faith, once it has initially justified us before God, is immediately dismissed from its role and replaced by works — so that the continuation of our justification depends on our own personal obedience rather than on the renewed application of faith to Christ and His righteousness — is worth examining. I want the reader to note, however, that the necessity of personal obedience in justified people is agreed upon by all without exception. The apparent disagreement here does not touch the substance of the doctrine of justification but only the manner of expressing our understanding of the ordering of God's grace and our duty — for our mutual edification. On this I will exercise my own liberty, as it is fitting that others exercise theirs. I will offer my thoughts in the observations that follow.

1. Justification is a work that is completed at once in all its causes and in the whole of its effect — though not in terms of the full possession of everything it gives a right and title to. First, all our sins — past, present, and future — were at once imputed to and laid upon Jesus Christ. The mode in which this happened will be examined later. "He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was on Him, and by His wounds we are healed. All of us like sheep have gone astray, each of us has turned to his own way; but the Lord has caused the iniquity of us all to fall on Him" (Isaiah 53:6-7). "He Himself bore our sins in His body on the cross" (1 Peter 2:24). These statements are unlimited — without qualification or exception — and therefore function as universal claims. All our sins were upon Him; He bore them all at once, and therefore died for all once. Second, He therefore at once finished transgression, made an end of sin, made atonement for iniquity, and brought in everlasting righteousness (Daniel 9:24). At once He made atonement for all our sins, for "He Himself purified us from our sins" and then sat down at the right hand of the Majesty on high (Hebrews 1:3). "We have been sanctified through the offering of the body of Jesus Christ once for all; for by one offering He has perfected for all time those who are sanctified" (Hebrews 10:10, 14). He will never do more than He has already done for the atonement of all our sins from first to last — "there remains no more sacrifice for sin." I am not saying that our justification is therefore complete at that point, only that the meritorious and procuring cause of it was completed at once and will never be renewed or repeated. The remaining question is whether the renewed application of it to our souls and consciences comes through faith alone or through the works of righteousness we perform. Third, by actually believing with justifying faith — believing in Christ and in His name — we receive Him, and through this initial justification we become children of God (John 1:12) — joint heirs with Christ and heirs of God (Romans 8:17). Through this we have a right and share in all the benefits of His mediation, which is to be completely justified at once. "You are complete in Him" (Colossians 2:10). By the faith that is in Him we receive forgiveness of sins and an inheritance among all who are sanctified (Acts 26:18), being immediately justified from all things from which we could not be justified by the law of Moses (Acts 13:39). Indeed, God blesses us with every spiritual blessing in the heavenly places in Christ (Ephesians 1:3). All of these things are absolutely inseparable from our first believing in Him, and therefore our justification is complete at once. Fourth, upon our believing, all our sins are forgiven: "He made you alive together with Him, having forgiven us all our transgressions" (Colossians 2:13-15). "In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace" (Ephesians 1:7) — which single passage answers all the petty objections of some against the consistency between the free grace of God in pardoning sins and the satisfaction of Christ in procuring that pardon. Fifth, there is therefore nothing to be charged against those who are justified in this way. "He who believes has eternal life and will not come into judgment, but has passed from death to life" (John 5:24). "Who will bring a charge against God's elect? God is the one who justifies. Who is the one who condemns? Christ Jesus is He who died" (Romans 8:33-34). "There is now no condemnation for those who are in Christ Jesus" (Romans 8:1). "Having been justified by faith, we have peace with God" (Romans 5:1). Sixth, we have through this the blessedness that is possible in this life (Romans 4:5-6). From all of this it appears that our justification is complete at once. Seventh, it must be so, or no one can be justified in this world. No time can be set and no measure of obedience specified at which a person would supposedly come to be justified before God if they were not already justified at their first act of believing. Scripture nowhere assigns any such time or measure. To say that no one is fully justified in God's sight in this life is to overthrow at once everything Scripture teaches about justification — and along with it all peace with God and comfort for believers. But a person acquitted at their legal trial is immediately and completely discharged of everything the law had against them.

2. Upon this complete justification, believers are obligated to universal obedience to God. The law is not abolished but established by faith. It is neither repealed nor modified by any interpretation that would reduce its binding force in anything it requires — either in what it demands or in the degree and manner in which it demands it. Nor could it possibly be so. For the law is simply the rule of the obedience that the nature of God and of humanity makes necessary from the one toward the other. And it is an antinomianism of the worst sort — most dishonoring to the law of God — to claim that the law has been stripped of its power to require perfect obedience, so that what falls short of perfection shall (as if in defiance of the law) be accepted as if it were perfect, for the very purpose the law requires perfection. There is no middle ground: either the law is entirely abolished — in which case there is no sin, for where there is no law there is no transgression — or it must be acknowledged to require the same obedience it required at its first institution, and to the same degree. And no person alive has the power to prevent their conscience from judging and condemning anything in which they are aware of falling short of the law's standard of perfection.

3. The commanding power of the law in its positive commands and prohibitions — to which justified persons remain subject — makes all their failures to conform to it no less truly and properly sins in their own nature than they would be if their persons were exposed to its curse. Justified persons are not exposed to the curse, and cannot be — for to be exposed to the curse of the law and to be justified are contradictory. But to be subject to the commands of the law and to be justified are not. It is subjection to the commanding power of the law — not exposure to its curse — that constitutes the nature of sin in its transgression. Therefore, the complete justification that occurs at once — while it dissolves the sinner's obligation to punishment under the law's curse — does not abolish the law's commanding authority over those who are justified, so that what is sin in others ceases to be sin in them. See Romans 8:1, 33-34.

Therefore, in the initial justification of believing sinners, all future sins are forgiven with respect to any actual obligation to the curse of the law — unless they were to fall into such sins as would immediately forfeit their justified standing and transfer them from the covenant of grace into the covenant of works. We believe that in His faithfulness God will preserve them from such sins. And although sin cannot be actually pardoned before it is actually committed, the obligation to the curse of the law may be removed in principle from those future sins of justified persons that are consistent with a justified state — or with the terms of the covenant of grace — before those sins are actually committed. In this sense God at once forgives all their iniquities, heals all their diseases, redeems their life from destruction, and crowns them with loving kindness and mercy (Psalm 103:2-3). Future sins are not pardoned in such a way that when they are committed they would not be sins — that could not happen unless the commanding power of the law were abolished. But their connection to the law's curse — their power to obligate the justified person to that curse — is removed.

Nevertheless, the true nature of sin remains in every failure to conform to, or transgression of, the law by justified persons — and this requires daily actual pardon. For there is no one who lives and does not sin, and if we say we have no sin we are only deceiving ourselves. No one is more aware of the guilt of sin, more troubled by it, and more earnest in seeking pardon for it, than justified persons. For this is the effect of Christ's sacrifice applied to the souls of believers, as the apostle declares in Hebrews 10:1-4, 10, 14: it removes the conscience's accusation of the sinner with respect to the curse of the law. But it does not remove conscience's recognition of sin in the sinner — which, in view of all that they know of God and themselves, of the law and the gospel, calls for repentance on the part of the sinner and actual pardon on the part of God.

Since, then, one essential part of justification consists in the pardon of our sins, and sins cannot be actually pardoned before they are actually committed, the question before us is this: what sustains the continuation of our justification despite the sins that occur after we are justified, so that those sins are actually pardoned and our persons continue in a state of acceptance before God with our right to life and glory uninterrupted? Justification is complete at once in the imputation of a perfect righteousness, the granting of a right and title to the heavenly inheritance, the actual pardon of all past sins, and the virtual pardon of future sins. But how, or by what means, on what terms and conditions this state is continued for those who are once justified — so that their righteousness is everlasting, their title to life and glory unassailable, and all their sins are actually pardoned — is the question to be examined.

In answer to this question, I say first that it is God who justifies, and therefore the continuation of our justification is also His act. On His part, this depends on the unchangeableness of His purpose, the inviolability of the everlasting covenant "ordered in all things and sure," the faithfulness of His promises, the efficacy of His grace, His delight in the propitiation of Christ and the power of His intercession, and the irrevocable gift of the Holy Spirit to those who believe — all of which are not the focus of our present inquiry.

2. Some say that on our part the continuation of our justified state depends on the condition of good works — that is, that good works have the same standing and role in this as faith itself. In justification itself there is, they will grant, something peculiar to faith. But as to the continuation of our justification, faith and works have the same influence. Indeed, some seem to attribute the continuation specifically to works, with only this qualification: that they be done in faith. For my part, I cannot see that the continuation of our justification depends on anything different from what our justification itself depends on. Just as faith alone is required for the one, so faith alone is required for the other — though its operations and effects in exercising its duty and office in both justification and its continuation differ from one another, as they must. To clarify this, two things need to be observed.

1. The continuation of our justification is the continuation of the imputation of righteousness and the pardon of sins. I continue to assume that the imputation of righteousness is part of our justification, even though we have not yet examined what righteousness it is that is imputed. But that God imputes righteousness to us in our justification is affirmed so explicitly by the apostle that it cannot be questioned. The initial act of God in imputing righteousness cannot be repeated. And the actual pardon of sin after justification is an effect and consequence of that imputation of righteousness. "If any man sin, there is a propitiation" — "Deliver him, for I have found a ransom." Therefore, for this actual pardon, nothing is required except the application of that righteousness which is its cause, and this is accomplished by faith alone.

2. The continuation of our justification stands before God — in His sight — no less than our initial justification does. We are not speaking here of our personal sense and assurance of it in terms of peace with God, nor of its evidence and manifestation to others through its effects, but of its continuance in God's sight. Whatever, therefore, is the means, condition, or cause of this, is pleadable before God and ought to be so pleaded. The question then is this:

The question is this: when a justified person is guilty of sin — as they are more or less every day — and their conscience feels the weight of it as the one thing that could threaten or interrupt their justified standing, their favor with God, and their title to glory — what do they turn to, or ought to turn to, for the continuation of their justified state and the pardon of their sins? What do they plead to that end, and what is actually effectual for it? That this is not their own obedience, personal righteousness, or fulfillment of the conditions of the new covenant is evident from: first, the experience of believers themselves; second, the testimony of Scripture; and third, the examples of those whose cases are recorded in Scripture.

1. Ask the experience of those who believe — for their consciences are continually exercised in this very matter. What do they turn to? What do they plead before God for the continuation of the pardon of their sins and the acceptance of their persons before Him? Is it anything but sovereign grace and mercy through the blood of Christ? Are not all the arguments they bring to this end drawn from the resources of God's name, His mercy, grace, faithfulness, tender compassion, covenant, and promises — all of which are manifested and exercised in and through the Lord Christ and His mediation alone? Do they not place their only trust and confidence in these, that their sins may be pardoned and their persons — though in themselves entirely unworthy — may be accepted by God? Does any other thought enter their hearts? Do they plead their own righteousness, obedience, and duties for this purpose? Do they leave the prayer of the tax collector and resort to that of the Pharisee? And is it not faith alone — the grace by which they apply themselves to the mercy and grace of God through the mediation of Christ? It is true that faith, in doing this, works and expresses itself in and through godly sorrow, repentance, humiliation, self-examination, self-abhorrence, fervent prayer and supplication, humble waiting for God's answer of peace, and renewed commitments to obedience. But it is faith alone that makes application to grace in the blood of Christ for the continuation of our justified state — expressing itself through those other ways and effects, from none of which a believing soul expects to receive the mercy it seeks.

2. Scripture explicitly declares this to be the only way the continuation of our justification is sustained. 1 John 2:1-2: "My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; and He Himself is the propitiation for our sins." It is required of those who are justified that they not sin — it is their duty not to sin. But it is not required of them in such a way that if in any respect they fail in their duty they immediately forfeit the privilege of their justification. Therefore, on the assumption of sin — "if anyone sins," since there is no one who lives and does not sin — what course is prescribed for such a person to take? What should they turn to, so that their sin may be pardoned and their acceptance with God continued — that is, for the continuation of their justification? The course directed by the apostle in this case is nothing other than the application of the soul by faith to the Lord Christ as our Advocate with the Father, on the basis of the propitiation He has made for our sins. Under the consideration of this twofold act of His priestly office — His sacrifice and His intercession — He is the object of our faith in our initial justification, and He is equally the object of our faith in its continuation. Our entire progress in our justified standing, in all its degrees, is thus attributed to faith alone.

Our inquiry is not about what God requires of those who are justified. Every duty and act of grace required by either the law or the gospel — both in substance and in the manner of performance — is binding on justified persons. When these duties are neglected, we acknowledge that the guilt of sin is incurred, sometimes with aggravations so serious that some are unwilling to even confess them before God. For this reason, the faith and grace of believers continually and deeply express themselves in godly sorrow, repentance, humiliation for sin, and confession of it before God, in response to their awareness of its guilt. These duties are necessary to the continuation of our justification in this sense: a justified state cannot coexist with the sins and vices that are directly opposed to those duties. The apostle affirms this: if we live according to the flesh, we will die (Romans 8:13). A person who does not carefully avoid fire, water, or other immediate threats to physical life cannot survive — but those are not what life itself depends on. In the same way, our best duties relate to the continuation of our justification only in this sense: through them we are kept from the things that are contrary to it and destructive of it. The real question is what the continuation of our justification depends on — not what duties are required of us in the path of obedience. If the claim is simply that God indispensably requires good works and obedience from all who are justified — so that a justified state is incompatible with neglecting them — that is readily granted, and I will not argue with anyone over how they choose to express that idea. But when the question is what we ourselves contribute, in the way of duty, to the continuation of our justified state — that is, the pardon of our sins and our acceptance with God — the answer is: faith alone. "The just shall live by faith" (Romans 1:17). Just as the apostle applies this text to prove that our initial justification is by faith alone, he also applies it to the continuation of our justification — showing that it too depends on faith alone (Hebrews 10:38-39). "Now the just shall live by faith; but if anyone draws back, My soul has no pleasure in him." "But we are not of those who draw back to destruction, but of those who have faith to the preserving of the soul." Drawing back to destruction includes the loss of a justified state, whether real or in profession. In contrast, the apostle places believing as the path to the saving of the soul — that is, to the continuation of justification to the end. This is how the just live by faith, and the only way this life is lost is through unbelief. Similarly, Paul writes: "The life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me" (Galatians 2:20). The life we now live in the flesh is the continuation of our justification — a life of righteousness and acceptance with God, in contrast to a life based on the works of the law, as the very next verse makes clear. "I do not set aside the grace of God, for if righteousness comes through the law, then Christ died for nothing" (Galatians 2:21). This life is lived by faith in Christ — in Him who loved us and gave Himself for us as a propitiation for our sins. Faith, then, is the only way, means, and cause on our part for the preservation of this life and the continuation of our justification. It is by faith that we are kept by the power of God to salvation. Furthermore, if the continuation of our justification depends on our own works of obedience, then the righteousness of Christ is imputed to us only with respect to our initial justification. This is, in fact, the doctrine of the Roman Catholic school. They teach that the righteousness of Christ is imputed to us in this limited sense: on account of it, God grants us justifying grace and, in their understanding, the remission of sins — and for this reason they allow it to be the meritorious cause of our justification. But once that grace is received, they say, we are justified before God by the works we perform through that received grace. Some of them go so far as to say that this grace and the works it produces need no further reference to the righteousness of Christ in order to merit the second justification and eternal life — as Vasquez explicitly states (In 1.2, q. 114, Disp. 222, cap. 3). Yet many others among them maintain that our works are meritorious precisely because Christ's merit underlies them. Those who affirm that the continuation of our justification depends on our own works — setting aside the ambiguous term "merit" — hold essentially the same position. They say it is on account of the righteousness of Christ that our own works, or imperfect obedience, are accepted by God in such a way that the continuation of our justification depends on them. But the apostle gives us a different account in Romans 5:1-3. There he distinguishes three things: first, our access into the grace of God; second, our standing in that grace; and third, our glorying in that standing against all opposition. The first expresses our absolute justification; the second, our continuation in the state we have been admitted to; and the third, our assurance of that continuation despite every challenge we face. All three he attributes equally to faith, without mixing in any other cause or condition. Other passages could be cited to the same effect.

3. The scriptural examples of those who believed and were justified all bear witness to the same truth. The continuation of Abraham's justification before God is declared to have been by faith alone (Romans 4:3). The instance the apostle cites from Genesis 15:6 occurred long after Abraham's absolute justification. If initial justification and its continuation did not depend on exactly the same cause, the apostle could not have used one as proof of the other — yet that is precisely what he does. David, too, as a justified believer, not only placed the blessedness of a person in the free remission of sins — in contrast to his own works generally (Romans 4:6-7) — but in his own particular case attributed the continuation of his justification and acceptance before God to grace, mercy, and forgiveness alone, which are received only through faith (Psalm 130:3-5; Psalm 143:2). All other works and duties of obedience accompany faith in the continuation of our justified state as necessary effects and fruits of faith — not as causes, means, or conditions on which that state depends. It is patient waiting through faith that brings in the full fulfillment of the promises (Hebrews 6:12, 16). There is therefore only one justification — and only one kind — that concerns us in this discussion. Scripture speaks of no other, and that is the justification of an ungodly person by faith. We will not consider any other. If there were a second justification, it would have to be either the same kind as the first or a different kind. If it is the same kind, then the same person is justified multiple times with the same kind of justification — which, by the same logic, would mean they ought to be baptized multiple times as well. If it is a different kind, then the same person is justified before God by two distinct kinds of justification, of which Scripture is completely silent. The continuation of our justification depends solely on the same causes as justification itself.