Still there abideth the true nature of sin in every inconformity unto or transgression of the law in justified persons, which stands in need of daily actual pardon. For there is " no man that 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. X. 1-4, 10, 14, that it doth take away conscience condemning the sinner for sin, with respect unto the curse of the law; but it doth not take away conscience condemning sin in the sinner, which, on all considerations of God and themselves, of the law and the gospel, requires repentance on the part of the sinner, and actual pardon on the part of God.
Whereas, therefore, one essential part of justification consisteth in the pardon of our sins, and sins cannot be actually pardoned be-
THE CONTINUANCE OF JUSTIFICATION. 1 47
fore tliey are actually committed, our present inquiry is, whereon the continuation of our justification doth 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 accep- tation with God, and have their right unto life and glory uninter- rupted ? Justification is at once complete in the imputation of a per- fect righteousness, the grant of a right and title unto the heavenly inheritance, the actual pardon of all past sins, and the virtual pardon of future sins ; but how or by what means, on what terms and condi- tions, this state is continued unto those who are once justified, where- by their righteousness is everlasting, their title to life and glory in- defeasible, 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, winch is " ordered in all things, and sure ;" the faithfulness of his promises; the efficacy of his grace; liis 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 pre- sent 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 under- stand that the continuation of our justification hath any other depend- encies than hath 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 justifi- cation, 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 justifica- tion, although we have not yet examined what righteousness it is that is imputed. But that God in our justification imputeth riglit- eousness 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
1 48 ON JUSTIFICATION.
imputation of righteousness. If any man sin, there is a propitiation : " Dehver him, I have found a ransom." Wherefore, unto this actual pardon there is nothing required but the apphcation of that right- eousness wliich 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. What- ever, 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, Jtis favour with God, and title unto glory, he betakes himself unto, or ought so to do, for the continuance of his state and pardon of his sins, what he pleadeth 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 cove- nant, is evident, from, — 1st. The experience of believers themselves; 2dly. The testimony of Scripture; and, ^dly. The example of them whose cases are recorded therein: —