V. The distinction of a first and second justification examined--The
continuation of justification:--whereon it does depend

Distinction of a first and second justification--The whole doctrine of
the Roman church concerning justification grounded on this distinction--
The first justification, the nature and causes of it, according unto the
Romanists--The second justification, what it is in their sense--Solution
of the seeming difference between Paul and James, falsely pretended by
this distinction--The same distinction received by the Socinians and
others--The latter termed by some the continuation of our justification--
The distinction disproved--Justification considered, either as unto its
essence or its manifestation--The manifestation of it twofold, initial
and final--Initial is either unto ourselves or others--No second
justification hence ensues--Justification before God, legal and
evangelical--Their distinct natures--The distinction mentioned derogatory
to the merit of Christ--More in it ascribed unto ourselves than unto the
blood of Christ, in our justification--The vanity of disputations to this
purpose--All true justification overthrown by this distinction--No
countenance given unto this justification in the Scripture--The second
justification not intended by the apostle James--Evil of arbitrary
distinctions--Our first justification so described in the Scripture as to
leave no room for a second--Of the continuation of our justification;
whether it depend on faith alone, or our personal righteousness,
inquired--Justification at once completed, in all the causes and effects
of it, proved at large--Believers, upon their justification, obliged unto
perfect obedience--The commanding power of the law constitutes the nature
of sin in them who are not obnoxious unto its curse--Future sins, in what
sense remitted at our first justification--The continuation of actual
pardon, and thereby of a justified estate; on what it does depend--
Continuation of justifications the act of God; whereon it depends in that
sense--On our part, it depends on faith alone--Nothing required hereunto
but the application of righteousness imputed--The continuation of our
justification is before God--That whereon the continuation of our
justification depends, pleadable before God--This not our personal
obedience, proved:--1. By the experience of all believers--2. Testimonies
of Scripture--3. Examples--The distinction mentioned rejected
 

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 completed. 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 Roman 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",--a habit of grace, expecting 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 law. 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 apostles 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 coined unto no other end but to
bring in confusion into the whole doctrine of the gospel. Justification
through the free grace of God, by faith in the blood of Christ, is
evacuated by it. Sanctification is turned into a justification, and
corrupted by making the fruits of it meritorious. The whole nature of
evangelical justification, consisting in the gratuitous pardon of sin and
the imputation of righteousness, as the apostle expressly affirms, and
the declaration of a believing sinner to be righteous thereon, as the
word alone signifies, is utterly defeated by it.

   Howbeit others have embraced this distinction also, though not
absolutely in their sense. So do the Socinians. Yea, it must be allowed,
in some sense, by all that hold our inherent righteousness to be the
cause of, or to have any influence into, our justification before God.
For they do allow of a justification which in order of nature is
antecedent unto works truly gracious and evangelical: but consequential
unto such works there is a justification differing at least in degree, if
not in nature and kind, upon the difference of its formal cause; which is
our new obedience from the former. But they mostly say it is only the
continuation of our justification, and the increase of it as to degrees,
that they intend by it. And if they may be allowed to turn sanctification
into justification, and to make a progress therein, or an increase
thereof, either in the root or fruit, to be a new justification, they may
make twenty justifications as well as two, for aught I know: for therein
the " inward man is renewed day by day," 2 Cor.4:16; and believers go
"from strength to strength," are "changed from glory to glory," 2
Cor.3:18, by the addition of one grace unto another in their exercise, 2
Pet.1:5-8, and "increasing with the increase of God," Col.2:19, do in all
things "grow up into him who is the head," Eph.4:15. And if their
justification consist herein, they are justified anew every day. I shall
therefore do these two things:--1. Show that this distinction is both
unscriptural and irrational. 2. Declare what is the continuation of our
justification, and whereon it does depend.

   1. 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:--First, Initial, in
this life. Second, Solemn and complete, 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 or 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 man's own justification unto
himself, although it depend 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 one single justification before God, evidenced and declared, unto
his glory, the benefit of others, and increase of our own reward.

   There is also a twofold justification before God mentioned in the
Scripture. First, "By the works of the law," Rom.2:13; 10:5; Matt.19:16-
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 continues not in all things that are written in the law, to do
them; and he that break 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. Second, 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 complete; 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 a habit of charity. When that is done, all that remains,
with respect unto our salvation, is to be wrought by ourselves. 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, privilege, mercy, or glory that follows 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 God's appointment, wherein we are to be made
partakers of evangelical privileges 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,"
Heb.9:12; and is "the author of eternal salvation unto all that do obey
him," chap.5:9; "having by one offering forever 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 complete 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 afterward inquire.

   (2.) More, by this distinction, is ascribed unto ourselves, working by
virtue 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 virtue of this grace,
we do ourselves obtain, procure, or merit, another, a second, a complete
justification, the continuance of the favour of God, and all the fruits
of it, with life eternal and glory. So do our works, at least, perfect
and complete the merit of Christ, without which it is imperfect. And
those who assign the continuation of our justification, wherein all the
effects of divine favour 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, subtlety 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 leisure 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 Roman 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 a 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 increase in itself 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 coining us two justifications, 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 discourses on that subject. He treats of justification;
but speaks not one word of an increase 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 uses the same
testimony concerning the justification of Abraham that Paul does; and
therefore does not intend another, but the same, though in a diverse
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 coin 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 item 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
into the respective parts of their distinction, they would quickly find
themselves at an unbelievable 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 complete "pardon and forgiveness of our sins,"
Rom.4:6,7; Eph.1:7; 4:32; Acts 26:18. [2.] Thereby are we "made
righteous," Rom.5:19; 10:4; and, [3.] Are freed from condemnation,
judgment, and death, John 3:16,19; 5:25; Rom.8:1; [4.] Are reconciled
unto God, Rom.5:9,10; 2 Cor.5:21; and, [5.] Have peace unto him, and
access into the favour wherein we stand by grace, with the advantages and
consolations that depend thereon in a sense of his love, Rom.5:1-5. And,
[6.] We have adoption therewithal, and all its privileges, John 1:12;
and, in particular, [7.] A right and title unto the whole inheritance of
glory, Acts 26:18; Rom.8:17. And, [8.] Hereon eternal life does follow,
Rom.8:30; 6:23. Which things will be again immediately spoken unto upon
another occasion. And if there be anything 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, rendering 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.

   2. 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 inquired 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 whereas 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 God's 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 completed 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," Isa.53:5,6.
"Who his own self bare our sins in his own body on the tree," 1 Pet.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, make an end of sin, make reconciliation for
iniquity, and bring in everlasting righteousness," Dan.9:24. At once he
expiated all our sins; for "by himself he purged our sins," and then "sat
down at the right hand of the Majesty on high," Heb.1:3. And "we are
sanctified," or dedicated unto God, "through the offering of the body of
Jesus Christ once for all; for by one offering he has perfected"
(consummated, completed, as unto their spiritual state) "them that are
sanctified," Heb.10:10,14. He never will do more than he has actually
done already, for the expiation at all our sins from first to last; "for
there remaineth no more sacrifice for sin". I do not say that hereupon
our justification is complete, but only, that the meritorious procuring
cause of it was at once completed, 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 justifications become the "sons of God," John
1:12; that is, "heirs of God, and joint heirs with Christ," Rom.8:17.
Hereby we have a right unto, and an interest in, all the benefits of his
mediation; which is to be at once completely justified. For "in him we
are complete," Col.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 "blesseth us with all spiritual blessings in heavenly
things in Christ," Eph.1:3. All these things are absolutely inseparable
from our first believing in him; and therefore our justification is at
once complete. In particular,--[4.] On our believing, all our sins are
forgiven. "He has quickened you together with him, having forgiven you
all trespasses," Col.2:13-15. For "in him we have redemption through his
blood, even the forgiveness of sins, according unto the riches of his
grace," Eph.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 believeth 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 to the charge of God's elect? It is God that
justifieth; it is Christ that died," Rom.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, chap.4:5,6.
From all which it appears that our justification is at once complete.
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 nowhere assign any such
time or measure. And to say that no man is completely justified in the
sight of God in this life, is at once to overthrow all that is taught in
the Scriptures concerning justification, and wherewithal 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 complete justifications, believers are obliged unto
universal obedience unto God. The law is not abolished, but established,
by faith. It is neither abrogated nor dispensed withal 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 makes 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 is not so shall
(as it were in despite 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 unconformities 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
complete justification which is at once, though it dissolve the
obligations 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
Rom.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 "forgiveth all their iniquities, and health all
their diseases, redeemeth their life from destruction, and crowneth them
with loving-kindness and tender mercies," Ps.103:3,4. 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 abides the true nature of sin in every unconformity unto
or transgression of the law in justified persons, which stands in need of
daily actual pardon. For there is "no man that liveth and sinneth not;"
and "if we say that we have no sin, we do but deceive ourselves." None
are more sensible of the guilt of sin, none are more troubled for it,
none are more earnest in supplications for the pardon of it, than
justified persons. For this is the effect of the sacrifice of Christ
applied unto the souls of believers, as the apostle declares
Heb.10:1-4,10,14, 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.

   Where, 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
complete 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 sin; 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 indefeasible, and all their sins are actually
pardoned, is to be inquired.

   For answer unto this inquiry I say,--(1.) "It is God that justifieth;"
and, therefore, the continuation of our justification is his act 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 itself herein. In our
justification itself 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
itself. 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 diverse; 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 ransom."
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 favour with God, and title unto glory, he retakes 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,--1st. The experience of believers themselves; 2dly. The
testimony of Scripture; and, 3dly. The example of them whose cases are
recorded therein:--

   1st. Let the experience of them that do believe be inquired into; for
their consciences are continually exercised herein. What is it that they
retake 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 sovereign grace and mercy,
through the blood of Christ? Are not all the arguments which they plead
unto this end taken from the topics 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
retake 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 itself in and by godly sorrow, repentance, humiliation,
self judging and abhorrence, fervency in prayer and supplications, with a
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 or our justified
estate, expressing itself in those other ways and effects mentioned; from
none of which a believing soul does expect the mercy aimed at.

   3dly. The Scripture expressly does declare this to be the only way of
the continuation of our justification, 1 John 3:1,2, "These things write
I unto you, that ye 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 privilege of their justification. Wherefore, on a supposition of
sin, if any man sin (as there is no man that lives and sins 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 act 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 requires 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, [who] 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 at our justification, as that a justified estate cannot
consist with the sins and vices that are opposite unto then; so the
apostle affirms that "if we live after the flesh, we shall die,"
Rom.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, that 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 choose to express
the conceptions of their minds. But if it be inquired 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 faith alone; for "The just shall live by faith,"
Rom.1:17. And as the apostle applies this divine testimony to prove our
first or absolute justification to be by faith alone; so does be also
apply it unto the continuation of our justification, as that which is by
the same means only, Heb.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 to
the saving of the soul". The drawing back to perdition includes the loss
of a justified estate, really so or in profession. In opposition
whereunto the apostle places "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 we live by
the faith of the Son of God, who loved us, and gave himself for us,"
Gal.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 come 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 Roman 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 [to be] the meritorious cause
of our justification. But so a supposition thereof, or the reception of
that grace, we are continued to be justified before God by the works we
perform by virtue 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, that the continuation of our
justification depends thereon. But the apostle gives us another account
hereof, Rom.5:1-3; for he distinguishes three things:--1. 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 expresses 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 ascribes equally unto faith, without the intermixture of any
other cause or condition; and other places express to the same purpose
might be pleaded.

   3dly. 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, Rom.4:3; for the instance of his
justification, given by the apostle from Gen.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 places the blessedness of man in the free remission of
sins, in opposition unto his own works in general, Rom.4:6,7, but, in his
own particular case, ascribes the continuation of his justification and
acceptation before God unto grace, mercy, and forgiveness alone; which
are no otherwise received but by faith, Ps.130:3-5; 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, Heb.6:12,15. 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 [so] the continuation of our justification depends
solely on the same causes with our justification itself.