THE
DOCTRINE OF JUSTIFICATION BY FAITH
by
John Owen
SECTION V
THE DISTINCTION OF A FIRST AND SECOND JUSTIFICATION EXAMINED
SECTION V
THE DISTINCTION OF A FIRST AND SECOND JUSTIFICATION
EXAMINED
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.
- 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.
- 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.
2dly. 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.
END of SECTION V
RETURN TO
| CONTENTS & PREFACE & TO THE READER |
| General Considerations PART 1, 2, 3 |
| General Considerations PART 4, 5 |
| General Considerations PART 6, 7, 8 |
| Main Text - SECTION I |
| Main Text - SECTION II |
| Main Text - SECTION III|
| Main Text - SECTION IV |
GO TO | Main Text - SECTION VI, VII |
| Main Text - SECTION VIII |
| Main Text - SECTION IX, X |
| Main Text - SECTION XI, XII |
| Main Text - SECTION XIII, XIV, XV, XVI, XVII |
| Main Text - SECTION XVIII, Part 1 |
| Main Text - SECTION XVIII, Part 2 |
| Main Text - SECTION XIX |
| Main Text - SECTION XX |
|
