The Doctrine of Justification by Faith

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 it self herein. In our Justification it self 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 hath any other dependencies, than hath our Justification it self. 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 divers, 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 ⟨p. 205⟩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 imputeth 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.

1. That the continuation of our Justification is the continuation of the Imputation of Righteousness and the pardon of ⟨p. 205⟩