There is also a twofold justification before God mentioned in the Scripture. First, "By the works of the law," Rom. ii. 13, x. 5; Matt. xix. 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 obe- dience unto all its commands, in all instances of duty, both for matter and manner: for he is cursed who continueth not in all th ings that are written in the law, to do them ; and he that breaks any one commandment is guilty of the breach of the whole latu. 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 con- tiTiiiictor}', and cannot be made consistent with or subservient one to
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the other. But, as we shall manifest afterward, 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 Ave have before God, in his sight through Jesus Christ, is but one, and at once full and com- plete ; 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 re- mains, with respect unto our salvation, is to be "s\TOught by ourselves. Christ hath only merited the first grace for us, that we therewith and thereby may merit life eternal. The merit of Christ being con- fined in its effect unto the first justification, it hath no immediate influence into any grace, privilege, mercy, or glory that follows there- on; 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 imme- diate effects of the death and obedience of Christ; who hath "ob- tained for us eternal redemption," HeK ix. 12; and is "the author of eternal salvation unto all that do obey him," chap. v. 9 ; " having by one offering for ever perfected them that are sanctified." And those who allow of a secondary, if not of a second, justification, by our own inherent, personal righteousnesses, are also guilty hereof, though not in the same degree with them ; for whereas they ascribe unto it our acquitment from all charge of sin after the first justifica- tion, 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 hath its bounds assigned unto it in the first justification ; which, Avhether it be taught in the Scrip- ture 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 par- takers 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
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our justification, wherein all the effects of divine favour and grace are contained, unto our own personal righteousness, as also final justi- fication before God as the pleadable cause of it, do follow their steps, unto the best of my understanding. But such things as these may- be disputed ; in debates of which kind it is incredible almost what influence on the minds of men, traditions, prejudices, subtilty of in- vention 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 leisui'e 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 befoi-e 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 subtile 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 be- hind them.