The Doctrine of Justification by Faith

CHAP. V. The Distinction of a first and second Justification Examined. The Continuation of Justification whereon it doth depend.

Before we enquire 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.

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

Those of the 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 ⟨p. 190⟩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 defence of that Council. And as they are explained, they come much to one; however the Council warily avoided the name of merit, with respect unto this their first Justification. And the use of Faith herein, (which with them is no more but a general assent unto Divine Revelation) is to bear the principal part in these preparations. So that to be Justified by Faith according unto them, is to have the mind prepared by this kind of believing to receive Gratiam gratum facientem, an habit of Grace expelling sin, and making us acceptable unto God. For upon this believing with those other Duties of Contrition and Repentance which must accompany it, it is meet and congruous unto Divine Wisdom, Goodness, and Faithfulness to give us that Grace whereby we are justified. And this according unto them is that Justification, whereof the Apostle Paul treats in his Epistles, from the procurement whereof he excludes all the Works of the 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 Apostle Paul and James. Paul