Grant
Puritan Board Graduate
In Brakel’s TCRS, he goes in to very detailed (and rather difficult) discussion on laying out his belief that Justification is actual a daily occurrence as we saints seek to exercise faith daily. He admits that even within the reformed some (pg. 381) maintain that Justification occurs “only once and for all” (no “all” as in all people mind you).
To be honest this struck me as odd and I assume it will spark some thread discussion. I have always been of the understanding that the act of Justification does occur in a single moment, namely at the point of reconcilation (or regeneration). Brakel does distinguish between Reconciliation and Justification and upholds that reconciliation is a “one time occurrence”.
Below are some quotes that help highlight his stance, which after reading the section I still don’t think I fully grasp. The full section is from pg. 381 - 391:
Pg. 383
Pg. 384
Pg. 385
So what say you? Do you understand Justification be to daily or only once for the elect?
Was Brakel’s stance a majority position or an outlier?
To be honest this struck me as odd and I assume it will spark some thread discussion. I have always been of the understanding that the act of Justification does occur in a single moment, namely at the point of reconcilation (or regeneration). Brakel does distinguish between Reconciliation and Justification and upholds that reconciliation is a “one time occurrence”.
Below are some quotes that help highlight his stance, which after reading the section I still don’t think I fully grasp. The full section is from pg. 381 - 391:
Pg. 383
Sixthly, justification is not actio permanens, sed transiens, that is, a permanent act, which is effective from the very first moment of a believer‟s regeneration until their death, but rather a transitory act, which ceases to render a pronouncement, and is therefore repeated each time again. The first pronouncement to them is past, and there is each time a new pronouncement which is not of a different nature, but is identical in nature. This is not to imply that the first act of justification is repeated, nor that God would direct a believer who prays for the forgiveness of sins to the first act of faith when He, at the outset of his conversion and faith, justified him—nor is it implied that the application of the first act of justification would be a daily occurrence. This initial act could have been either not so powerfully and sensibly experienced or could have been erased from one‟s memory. Thus it is a daily and renewed pronouncement of the very same nature.
Pg. 384
Eighthly, it is irrefutably true that an unconverted person must pray for justification as it takes place upon the first exercise of faith (even though we make no distinction between the first and the repeated exercises as far as the essence of the matter is concerned). It thus follows that all who are not assured of their regenerate state and of their faith, who fear they are not yet in this state, even though they may indeed be regenerated, must act according to their perception of their spiritual state. They must thus pray for forgiveness and justification as if this had never taken place yet; indeed, they cannot do otherwise. Since, however, the majority of the godly live without a clear knowledge and assurance of their spiritual state and repeatedly doubt what has previously taken place, this point of contention (see question on p. 381) would not pertain to the majority of the godly, but rather to the few who are currently assured.
Pg. 385
Tenthly, a distinction needs to be made between justification and being assured of this, that is, the sense of comfort, peace, and joy. The latter are fruits of the first. The first, justification, can be present without assurance and without a sense of comfort, peace, and joy. In his prayer, the believer, be it in the first exercise of faith or subsequently, has more than the pronouncement of the sentence in view, that is justification; his activity does not terminate here. He also has in view a comforting sense of forgiveness, as well as peace and joy. Yes, he cannot be at peace without obtaining forgiveness. It does not follow, however, that someone is not justified nor has obtained the forgiveness of sins if he is without peace or joy, and that only those obtain the forgiveness of sins who acquire a sense of comfort. For even the weakest in faith must believe, on the basis of the Word, that God, upon his prayer and with his eye upon Christ, forgives him his sins since He has promised to do so. Therefore the essence of justification does not consist in a comforting and sensible application of the sentence, but in its pronouncement. This pronouncement is not only made upon the first exercise of faith, but still occurs daily, whether or not the believer enjoys its comforting fruits. Having stated this by way of preface, we shall now proceed with the proof.
So what say you? Do you understand Justification be to daily or only once for the elect?
Was Brakel’s stance a majority position or an outlier?
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