Chapter IV. Of justification; the notion and signification of the word in Scripture
The proper sense of these words, justification, and to justify, considered — Necessity thereof — Latin derivation of justification — Some of the ancients deceived by it — From "jus," and "justum;" "justus filius," who — The Hebrew htsdyq — Use and signification of it — Places where it is used examined, 2 Sam. xv. 4; Deut. xxv. 1; Prov. xvii. 15; Isa. v. 23; l. 8, 9; 1 Kings viii. 31, 32; 2 Chron. vi. 22, 23; Ps. lxxxii. 3; Exod. xxiii. 7; Job xxvii. 5; Isa. liii. 11; Gen. xliv. 16; Dan. xii. 3 — The constant sense of the word evinced — Dikaioo, use of it in other authors, to punish — What it is in the New Testament, Matt. xi. 19; xii. 37; Luke vii. 29; x. 29; xvi. 15; xviii. 14; Acts xiii. 38, 39; Rom. ii. 13; iii. 4 — Constantly used in a forensic sense — Places seeming dubious, vindicated, Rom. viii. 30; 1 Cor. vi. 11; Tit. iii. 5-7; Rev. xxii. 11 — How often these words, dikaioo and dikaioumai, are used in the New Testament — Constant sense of this — The same evinced from what is opposed unto it, Isa. l. 8, 9; Prov. xvii. 15; Rom. v. 16, 18; viii. 33, 34 — And the declaration of it in terms equivalent, Rom. iv. 6, 11; v. 9, 10; 2 Cor. v. 20, 21; Matt. i. 21; Acts xiii. 39; Gal. ii. 16, etc. — Justification in the Scripture, proposed under a juridical scheme, and of a forensic title — The parts and progress of it — Inferences from the whole
Unto the right understanding of the nature of justification, the proper sense and signification of these words themselves, justification and to justify, is to be inquired into; for until that is agreed upon, it is impossible that our discourses concerning the thing itself should be freed from equivocation. Take words in various senses, and all may be true that is contradictorily affirmed or denied concerning what they are supposed to signify; and so it has actually fallen out in this case, as we shall see more fully afterwards. Some taking these words in one sense, some in another, have appeared to deliver contrary doctrines concerning the thing itself, or our justification before God, who yet have fully agreed in what the proper determinate sense or signification of the words does import; and therefore the true meaning of them has been declared and vindicated already by many. But whereas the right stating hereof is of more moment unto the determination of what is principally controverted about the doctrine itself, or the thing signified, than most do apprehend, and something at least remains to be added for the declaration and vindication of the import and only signification of these words in the Scripture, I shall give an account of my observations concerning it with what diligence I can.
The Latin derivation and composition of the word "justificatio," would seem to denote an internal change from inherent unrighteousness unto righteousness likewise inherent, by a physical motion and transmutation, as the schoolmen speak; for such is the signification of words of the same composition. So sanctification, mortification, vivification, and the like, do all denote a real internal work on the subject spoken of. Hereon, in the whole Roman school, justification is taken for justifaction, or the making of a man to be inherently righteous, by the infusion of a principle or habit of grace, who was before inherently and habitually unjust and unrighteous. Whilst this is taken to be the proper signification of the word, we neither do nor can speak, ad idem, in our disputations with them about the cause and nature of that justification which the Scripture teaches.
And this appearing sense of the word possibly deceived some of the ancients, as Austin in particular, to declare the doctrine of free, gratuitous sanctification, without respect unto any works of our own, under the name of justification; for neither he nor any of them ever thought of a justification before God, consisting in the pardon of our sins and the acceptation of our persons as righteous, by virtue of any inherent habit of grace infused into us, or acted by us. Wherefore the subject-matter must be determined by the scriptural use and signification of these words, before we can speak properly or intelligibly concerning it: for if to justify men in the Scripture, signify to make them subjectively and inherently righteous, we must acknowledge a mistake in what we teach concerning the nature and causes of justification; and if it signify no such thing, all their disputations about justification by the infusion of grace, and inherent righteousness thereon, fall to the ground. Wherefore, all Protestants (and the Socinians all of them comply therein) do affirm, that the use and signification of these words is forensic, denoting an act of jurisdiction. Only the Socinians, and some others, would have it to consist in the pardon of sin only; which, indeed, the word does not at all signify. But the sense of the word is, to assoil, to acquit, to declare and pronounce righteous upon a trial; which, in this case, the pardon of sin does necessarily accompany.
"Justificatio" and "justifico" belong not, indeed, unto the Latin tongue, nor can any good author be produced who ever used them, for the making of him inherently righteous, by any means, who was not so before. But whereas these words were coined and framed to signify such things as are intended, we have no way to determine the signification of them, but by the consideration of the nature of the things which they were invented to declare and signify. And whereas, in this language, these words are derived from "jus" and "justum," they must respect an act of jurisdiction rather than a physical operation or infusion. "Justificari" is "justus censeri, pro justo haberi;" — to be esteemed, accounted, or adjudged righteous. So a man was made "justus filius," in adoption, unto him by whom he was adopted, which, what it is, is well declared by Budæus, Cajus lib. ii., F. de Adopt. De Arrogatione loquens —: "Is qui adoptat rogatur, id est, interrogatur, an velit eum quem adopturus sit, justum sibi filium esse. Justum," says he, "intelligo, non verum, ut aliqui censent, sed omnibus partibus, ut ita dicam, filiationis, veri filii vicem obtinentem, naturalis et legitimi filii loco sedentem." Wherefore, as by adoption there is no internal inherent change made in the person adopted, but by virtue thereof he is esteemed and adjudged as a true son, and has all the rights of a legitimate son; so by justification, as to the importance of the word, a man is only esteemed, declared, and pronounced righteous, as if he were completely so. And in the present case justification and gratuitous adoption are the same grace, for the substance of them, John i. 12; only, respect is had, in their different denomination of the same grace, unto different effects or privileges that ensue thereon.
But the true and genuine signification of these words is to be determined from those in the original languages of the Scripture which are expounded by them. In the Hebrew it is tsdq. This the LXX. render by Dikaion apophaino, Job xxvii. 5; Dikaios anaphainomai, chap. xiii. 18; Dikaion krino, Prov. xvii. 15; — to show or declare one righteous; to appear righteous; to judge any one righteous. And the sense may be taken from any one of them, as Job xiii. 18, hnhn' rkty mspt ydty ky'ny 'tsdq, — "Behold, now I have ordered my cause; I know that I shall be justified." The ordering of his cause (his judgment), his cause to be judged on, is his preparation for a sentence, either of absolution or condemnation: and hereon his confidence was, that he should be justified; that is, absolved, acquitted, pronounced righteous. And the sense is no less pregnant in the other places. Commonly, they render it by dikaioo;, whereof I shall speak afterwards.
Properly, it denotes an action towards another (as justification and to justify do) in Hiphil only; and a reciprocal action of a man on himself in Hithpael, chtstdq. Hereby alone is the true sense of these words determined. And I say, that in no place, or on any occasion, is it used in that conjugation wherein it denotes an action towards another, in any other sense but to absolve, acquit, esteem, declare, pronounce righteous, or to impute righteousness; which is the forensic sense of the word we plead for, — that is its constant use and signification, nor does it ever once signify to make inherently righteous, much less to pardon or forgive: so vain is the pretence of some, that justification consist only in the pardon of sin, which is not signified by the word in any one place of Scripture. Almost in all places this sense is absolutely unquestionable; nor is there any more than one which will admit of any debate, and that on so faint a pretence as cannot prejudice its constant use and signification in all other places. Whatever, therefore, an infusion of inherent grace may be, or however it may be called, justification it is not, it cannot be; the word nowhere signifying any such thing. Wherefore those of the church of Rome do not so much oppose justification by faith through the imputation of the righteousness of Christ, as, indeed, deny that there is any such thing as justification: for that which they call the first justification, consisting in the infusion of a principle of inherent grace, is no such thing as justification: and their second justification, which they place in the merit of works, wherein absolution or pardon of sin has neither place nor consideration, is inconsistent with evangelical justification; as we shall show afterwards.
This word, therefore, whether the act of God towards men, or of men towards God, or of men among themselves, or of one towards another, be expressed thereby, is always used in a forensic sense, and does not denote a physical operation, transfusion, or transmutation. 2 Sam. xv. 4, "If any man has a suit or cause, let him come to me," vhtsdqtyv, "and I will do him justice;" — "I will justify him, judge in his cause, and pronounce for him." Deut. xxv. 1, "If there be a controversy among men, and they come unto judgment, that the judges may judge them," vhtsdyqv 'thtsdyq, "they shall justify the righteous;" pronounce sentence on his side: whereunto is opposed, vhrsyv 'thrs, — "and they shall condemn the wicked;" make him wicked, as the word signifies; — that is, judge, declare, and pronounce him wicked; whereby he becomes so judicially, and in the eye of the law, as the other is made righteous by declaration and acquitment. He does not say, "This shall pardon the righteous;" which to suppose would overthrow both the antithesis and design of the place. And hrs is as much to infuse wickedness into a man, as htsdyq is to infuse a principle of grace or righteousness into him. The same antithesis occurs, Prov. xvii. 15, mtsdyq rs vmrs tsdyq, — "He that justifieth the wicked, and condemneth the righteous." Not he that makes the wicked inherently righteous, not he that changes him inherently from unrighteous unto righteousness; but he that, without any ground, reason, or foundation, acquits him in judgment, or declares him to be righteous, "is an abomination unto the Lord." And although this be spoken of the judgment of men, yet the judgment of God also is according unto this truth: for although he justifies the ungodly, — those who are so in themselves, — yet he does it on the ground and consideration of a perfect righteousness made theirs by imputation; and by another act of his grace, that they may be meet subjects of this righteous favour, really and inherently changes them from unrighteousness unto holiness, by the renovation of their natures. And these things are singular in the actings of God, which nothing amongst men has any resemblance unto or can represent; for the imputation of the righteousness of Christ unto a person in himself ungodly, unto his justification, or that he may be acquitted, absolved, and declared righteous, is built on such foundations, and proceeds on such principles of righteousness, wisdom, and sovereignty, as have no place among the actions of men, nor can have so; as shall afterwards be declared. And, moreover, when God does justify the ungodly, on the account of the righteousness imputed unto him, he does at the same instant, by the power of his grace, make him inherently and subjectively righteous or holy; which men cannot do one towards another. And therefore, whereas man's justifying of the wicked is to justify them in their wicked ways, whereby they are constantly made worse, and more obdurate in evil; when God justifies the ungodly, their change from personal unrighteousness and unholiness unto righteousness and holiness does necessarily and infallibly accompany it.
To the same purpose is the word used, Isa. v. 23, "Which justify the wicked for reward;" and chap. l. 8, 9, qrvv mtsdqy — "He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold, the Lord God will help me; who shall condemn me?" where we have a full declaration of the proper sense of the word; which is, to acquit and pronounce righteous on a trial. And the same sense is fully expressed in the former antithesis. 1 Kings viii. 31, 32, "If any man trespass against his neighbour, and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house; then hear thou in heaven, and do, and judge thy servants," lhrsy rs, "to condemn the wicked," to charge his wickedness on him, to bring his way on his head, vlhtsdyq tsdyq, "and to justify the righteous." The same words are repeated, 2 Chron. vi. 22, 23. Ps. lxxxii. 3, ny vrs htsdyqv — "Do justice to the afflicted and poor;" that is, justify them in their cause against wrong and oppression. Exod. xxiii. 7, l''tsdyq rs — "I will not justify the wicked;" absolve, acquit, or pronounce him righteous. Job xxvii. 5, chlylh ly 'm'tsdyq 'tvm — "Be it far from me that I should justify you," or pronounce sentence on your side as if you were righteous. Isa. liii. 11, "By his knowledge my righteous servant," ytsdyq, "shall justify many:" the reason whereof is added, "For he shall bear their iniquities;" whereon they are absolved and justified.
Once it is used in Hithpael, wherein a reciprocal action is denoted, that whereby a man justifies himself. Gen. xliv. 16, "And Judah said, What shall we say unto my lord? what shall we speak?" vmhntstdq, "and how shall we justify ourselves? God hath found out our iniquity." They could plead nothing why they should be absolved from guilt.
Once the participle is used to denote the outward instrumental cause of the justification of others; in which place alone there is any doubt of its sense. Dan. xii. 3, vmtsdyqy hrbym, — "And they that justify many," namely, in the same sense that the preachers of the gospel are said "to save themselves and others," 1 Tim. iv. 16; for men may be no less the instrumental causes of the justification of others than of their sanctification.
Wherefore, although tsdq in Kal signifies "justum esse," and sometimes "juste agere," which may relate unto inherent righteousness, yet where any action towards another is denoted, this word signifies nothing but to esteem, declare, pronounce, and adjudge any one absolved, acquitted, cleared, justified: there is, therefore, no other kind of justification once mentioned in the Old Testament.
Dikaioo is the word used to the same purpose in the New Testament, and that alone. Neither is this word used in any good author whatever to signify the making of a man righteous by any applications to produce internal righteousness in him; but either to absolve and acquit, to judge, esteem, and pronounce righteous; or, on the contrary, to condemn. So Suidas, Dikaioun duo deloi, to te kolazein, kai to dikaion nomizein; — "It has two significations; to punish, and to account righteous." And he confirms this sense of the word by instances out of Herodotus, Appianus, and Josephus. And again, Dikaiosai aitiatike, katadikasai, kolasai, dikaion nomisai with an accusative case; that is, when it respects and affects a subject, a person, it is either to condemn and punish, or to esteem and declare righteous: and of this latter sense he gives pregnant instances in the next words. Hesychius mentions only the first signification. Dikaioumenon, kolazomenon, dikaiosai, kolasai. They never thought of any sense of this word but what is forensic. And, in our language, to be justified was commonly used formerly for to be judged and sentenced; as it is still among the Scots. One of the articles of peace between the two nations at the surrender of Leith, in the days of Edward VI., was, "That if any one committed a crime, he should be justified by the law, upon his trial." And, in general, dikaousthai is "jus in judicio auferre;" and dikaiosai is "justum censere, declarare pronuntiare;" and how in the Scripture it is constantly opposed unto "condemnare," we shall see immediately.
But we may more distinctly consider the use of this word in the New Testament, as we have done that of htsdyq in the Old. And that which we inquire concerning is, — whether this word be used in the New Testament in a forensic sense, to denote an act of jurisdiction; or in a physical sense, to express an internal change or mutation, — the infusion of a habit of righteousness, and the denomination of the person to be justified thereon; or whether it signifies not pardon of sin. But this we may lay aside: for surely no man was ever yet so fond as to pretend that dikaioo did signify to pardon sin, yet is it the only word applied to express our justification in the New Testament; for if it be taken only in the former sense, then that which is pleaded for by those of the Roman church under the name of justification, whatever it be, however good, useful, and necessary, yet justification it is not, nor can be so called, seeing it is a thing quite of another nature than what alone is signified by that word. Matt. xi. 19, Edikaiothe he Sophia, — "Wisdom is justified of her children;" not made just, but approved and declared. Chap. xii. 37, Ek ton logon sou dikaiothese; — "By thy words thou shalt be justified;" not made just by them, but judged according to them, as is manifested in the antithesis, kai ek ton logon sou katadikasthese — "and by thy words thou shalt be condemned." Luke vii. 29, Edikaiosan ton Theon; — "They justified God;" not, surely, by making him righteous in himself, but by owning, avowing, and declaring his righteousness. Chap. x. 29, Ho de thelon dikaioun heauton; — "He, willing to justify himself;" to declare and maintain his own righteousness. To the same purpose, chap. xvi. 15, Humeis este hoi dikaiountes heautous enopion ton anthropon — "Ye are they which justify yourselves before men;" they did not make themselves internally righteous, but approved of their own condition, as our Saviour declares in the place, chap. xviii. 14, the publican went down dedikaiomenos (justified) unto his house; that is, acquitted, absolved, pardoned, upon the confession of his sin, and supplication for remission. Acts xiii. 38, 39, with Rom. ii. 13, Hoi poietai tou numou dikaiothesontai; — "The doers of the law shall be justified." The place declares directly the nature of our justification before God, and puts the signification of the word out of question; for justification ensues as the whole effect of inherent righteousness according unto the law: and, therefore, it is not the making of us righteous, which is irrefragable. It is spoken of God, Rom. iii. 4, Hopos an dikaiothes en tois logois sou; — "That thou mightest be justified in thy sayings;" where to ascribe any other sense to the word is blasphemy. In like manner the same word is used, and in the same signification, 1 Cor. iv. 4; 1 Tim. iii. 16; Rom. iii. 20, 26, 28, 30; iv. 2, 5; v. 1, 9; vi. 7; viii. 30; Gal. ii. 16, 17; iii. 11, 24; v. 4; Tit. iii. 7; James ii. 21, 24, 25; and in no one of these instances can it admit of any other signification, or denote the making of any man righteous by the infusion of a habit or principle of righteousness, or any internal mutation whatever.
It is not, therefore, in many places of Scripture, as Bellarmine grants, that the words we have insisted on do signify the declaration or juridical pronunciation of any one to be righteous; but, in all places where they are used, they are capable of no other but a forensic sense; especially is this evident where mention is made of justification before God. And because, in my judgment, this one consideration does sufficiently defeat all the pretences of those of the Roman church about the nature of justification, I shall consider what is excepted against the observation insisted on, and remove it out of our way.
Lud. de Blanc, in his reconciliatory endeavours on this article of justification, ("Thes. de Usu et Acceptatione Vocis, Justificandi,") grants unto the Papists that the word dikaioo does, in sundry places of the New Testament, signify to renew, to sanctify, to infuse a habit of holiness or righteousness, according as they plead. And there is no reason to think but he has grounded that concession on those instances which are most pertinent unto that purpose; neither is it to be expected that a better countenance will be given by any unto this concession than is given it by him. I shall therefore examine all the instances which he insists upon unto this purpose, and leave the determination of the difference unto the judgment of the reader. Only, I shall premise that which I judge not an unreasonable demand, — namely, that if the signification of the word, in any or all the places which he mentions, should seem doubtful unto any (as it does not unto me), that the uncertainty of a very few places should not make us question the proper signification of a word whose sense is determined in so many wherein it is clear and unquestionable. The first place he mentions is that of the apostle Paul himself, Rom. viii. 30, "moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified." The reason whereby he pleads that by justified in this place, an internal work of inherent holiness in them that are predestinated is designed, is this, and no other: "It is not," says he, "likely that the holy apostle, in this enumeration of gracious privileges, would omit the mention of our sanctification, by which we are freed from the service of sin, and adorned with true internal holiness and righteousness. But this is utterly omitted, if it be not comprised under the name and title of being justified; for it is absurd with some to refer it unto the head of glorification."
Ans. 1. The grace of sanctification, whereby our natures are spiritually washed, purified, and endowed with a principle of life, holiness, and obedience unto God, is a privilege unquestionably great and excellent, and without which none can be saved; of the same nature, also, is our redemption by the blood of Christ; and both these does this apostle, in other places without number, declare, commend, and insist upon: but that he ought to have introduced the mention of them or either of them in this place, seeing he has not done so, I dare not judge.
2. If our sanctification be included or intended in any of the privileges here expressed, there is none of them, predestination only excepted, but it is more probably to be reduced unto, than unto that of being justified. Indeed, in vocation it seems to be included expressly. For whereas it is effectual vocation that is intended, wherein a holy principle of spiritual life, or faith itself, is communicated unto us, our sanctification radically, and as the effect in it adequate immediate cause, is contained in it. Hence, we are said to "be called to be saints," Rom. i. 7; which is the same with being "sanctified in Christ Jesus," 1 Cor. i. 2. And in many other places is sanctification included in vocation.
3. Whereas our sanctification, in the infusion of a principle of spiritual life, and the acting of it unto an increase in duties of holiness, righteousness, and obedience, is that whereby we are made meet for glory, and is of the same nature essentially with glory itself, whence its advances in us are said to be from "glory to glory," 2 Cor. iii. 18; and glory itself is called the "grace of life," 1 Pet. iii. 7: it is much more properly expressed by our being glorified than by being justified, which is a privilege quite of another nature. However, it is evident that there is no reason why we should depart from the general use and signification of the word, no circumstance in the text compelling us so to do.
The next place that he gives up unto this signification is 1 Cor. vi. 11, "Such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God." That by justification here, the infusion of an inherent principle of grace, making us inherently righteous, is intended, he endeavours to prove by three reasons:— 1. "Because justification is here ascribed unto the Holy Ghost: Ye are justified by the Spirit of our God.' But to renew us is the proper work of the Holy Spirit." 2. "It is manifest," he says, "that by justification the apostle does signify some change in the Corinthians, whereby they ceased to be what they were before. For they were fornicators and drunkards, such at could not inherit the kingdom of God; but now were changed: which proves a real inherent work of grace to be intended." 3. "If justification here signify nothing but to be absolved from the punishment of sin, then the reasoning of the apostle will be infirm and frigid: for after he has said that which is greater, as heightening of it, he adds the less; for it is more to be washed than merely to be freed from the punishment of sin."
Ans. 1. All these reasons prove not that it is the same to be sanctified and to be justified; which must be, if that be the sense of the latter which is here pleaded for. But the apostle makes an express distinction between them, and, as this author observes, proceeds from one to another, by an ascent from the lesser to the greater. And the infusion of a habit or principle of grace, or righteousness evangelical, whereby we are inherently righteous, by which he explains our being justified in this place, is our sanctification, and nothing else. Yea, and sanctification is here distinguished from washing, — "But ye are washed, but ye are sanctified;" so as that it peculiarly in this place denotes positive habits of grace and holiness: neither can he declare the nature of it any way different from what he would have expressed by being justified.
2. Justification is ascribed unto the Spirit of God, as the principal efficient cause of the application of the grace of God and blood of Christ, whereby we are justified, unto our souls and consciences; and he is so also of the operation of that faith whereby we are justified: whence, although we are said to be justified by him, yet it does not follow that our justification consists in the renovation of our natures.
3. The change and mutation that was made in these Corinthians, so far as it was physical, in effects inherent (as such there was), the apostle expressly ascribes unto their washing and sanctification; so that there is no need to suppose this change to be expressed by their being justified. And in the real change asserted — that is, in the renovation of our natures — consists the true entire work and nature of our sanctification. But whereas, by reason of the vicious habits and practices mentioned, they were in a state of condemnation, and such as had no right unto the kingdom of heaven, they were by their justification changed and transferred out of that state into another, wherein they had peace with God, and right unto life eternal.
4. The third reason proceeds upon a mistake, — namely, that to be justified is only to be "freed from the punishment due unto sin;" for it comprises both the non-imputation of sin and the imputation of righteousness, with the privilege of adoption, and right unto the heavenly inheritance, which are inseparable from it. And although it does not appear that the apostle, in the enumeration of these privileges, did intend a process from the lesser unto the greater; nor is it safe for us to compare the unutterable effects of the grace of God by Christ Jesus, such as sanctification and justification are, and to determine which is greatest and which is least; yet, following the conduct of the Scripture, and the due consideration of the things themselves, we may say that in this life we can be made partakers of no greater mercy or privilege than what consists in our justification. And the reader may see from hence how impossible it is to produce any one place wherein the words "justification," and "to justify," do signify a real internal work and physical operation, in that this learned man, a person of more than ordinary perspicacity, candour, and judgment, designing to prove it, insisted on such instances as give so little countenance unto what he pretended. He adds, Tit. iii. 5-7, "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour; that, being justified by his grace, we should be made heirs according to the hope of eternal life." The argument which he alone insists upon to prove that by justification here, an infusion of internal grace is intended, is this:— that the apostle affirming first, that "God saved us, according unto his mercy, by the washing of regeneration, and renewing of the Holy Ghost," and afterwards affirming that we are "justified by his grace," he supposes it necessary that we should be regenerate and renewed, that we may be justified; and if so, then our justification contains and comprises our sanctification also.
Ans. The plain truth is, the apostle speaks not one word of the necessity of our sanctification, or regeneration, or renovation by the Holy Ghost, antecedently unto our justification; a supposition whereof contains the whole force of this argument. Indeed he assigns our regeneration, renovation, and justification, all the means of our salvation, all equally unto grace and mercy, in opposition unto any works of our own; which we shall afterwards make use of. Nor is there intimated by him any order of precedency or connection between the things that he mentions, but only between justification and adoption, justification having the priority in order of nature: "That, being justified by his grace, we should be heirs according to the hope of eternal life." All the things he mentions are inseparable. No man is regenerate or renewed by the Holy Ghost, but withal he is justified; — no man is justified, but withal he is renewed by the Holy Ghost. And they are all of them equally of sovereign grace in God, in opposition unto any works of righteousness that we have wrought. And we plead for the freedom of God's grace in sanctification no less than in justification. But that it is necessary that we should be sanctified, that we may be justified before God, who justifies the ungodly, the apostle says not in this place, nor any thing to that purpose; neither yet, if he did so, would it at all prove that the signification of that expression "to be justified," is "to be sanctified," or to have inherent holiness and righteousness wrought in us: and these testimonies would not have been produced to prove it, wherein these things are so expressly distinguished, but that there are none to be found of more force or evidence.
The last place wherein he grants this signification of the word dikaioo, is Rev. xxii. 11, Ho dikaios dikaaiotheto eti; — "Qui justus est, justificetur adhuc;" which place is pleaded by all the Romanists. And our author says they are but few among the Protestants who do not acknowledge that the word cannot be here used in a forensic sense, but that to be justified, is to go on and increase in piety and righteousness.
Ans. But, — (1.) There is a great objection lies in the way of any argument from these words, — namely, from the various reading of the place; for many ancient copies read, not Ho dikaios dikaaiotheto eti, which the Vulgar renders "Justificetur adhuc;" but, Dikaiosunen poiesato eti; — "Let him that is righteous work righteousness still," as does the printed copy which now lies before me. So it was in the copy of the Complutensian edition, which Stephens commends above all others, and in one more ancient copy that he used. So it is in the Syrian and Arabic published by Hutterus, and in our own Polyglot. So Cyprian reads the words, "De bono patientiæ; justus autem adhuc justiora faciat, similiter et qui sanctus sanctiora." And I doubt not but that it is the true reading of the place, dikaaiotheto being supplied by some to comply with hagiastheto that ensues. And this phrase of dikaiosunen poiein is peculiar unto this apostle, being nowhere used in the New Testament (nor, it may be, in any other author) but by him. And he uses it expressly, 1 Epist. ii. 29, and chap. iii. 7, where these words, Ho poion dikaiosunen, dikaios esti, do plainly contain what is here expressed. (2.) To be justified, as the word is rendered by the Vulgar, "Let him be justified more" (as it must be rendered, if the word dikaiotheto be retained), respects an act of God, which neither in its beginning nor continuation is prescribed unto us as a duty, nor is capable of increase in degrees; as we shall show afterwards. (3.) Men are said to be dikaioi generally from inherent righteousness; and if the apostle had intended justification in this place, he would not have said ho dikaios, but ho dikaiotheis. All which things prefer the Complutensian, Syrian, and Arabic, before the Vulgar reading of this place. If the Vulgar reading be retained, no more can be intended but that he who is righteous should so proceed in working righteousness as to secure his justified estate unto himself, and to manifest it before God and the world.
Now, whereas the words dikaioo and dikaioumai are used thirty-six times in the New Testament, these are all the places whereunto any exception is put in against their forensic signification; and how ineffectual these exceptions are, is evident unto any impartial judge.
Some other considerations may yet be made use of, and pleaded to the same purpose. Such is the opposition that is made between justification and condemnation. So is it, Isa. l. 8, 9; Prov. xvii. 15; Rom. v. 16, 18; viii. 33, 34; and in sundry other places, as may be observed in the preceding enumeration of them. Wherefore, as condemnation is not the infusing of a habit of wickedness into him that is condemned, nor the making of him to be inherently wicked who was before righteous, but the passing a sentence upon a man with respect unto his wickedness; no more is justification the change of a person from inherent unrighteousness unto righteousness, by the infusion of a principle of grace, but a sentential declarations of him to be righteous.
Moreover, the thing intended is frequently declared in the Scripture by other equivalent terms, which are absolutely exclusive of any such sense as the infusion of a habit of righteousness; so the apostle expresses it by the "imputation of righteousness without works," Rom. iv. 6, 11; and calls it the "blessedness" which we have by the "pardon of sin" and the "covering of iniquity," in the same place. So it is called "reconciliation with God," Rom. v. 9, 10. To be "justified by the blood of Christ" is the same with being "reconciled by his death." "Being now justified by his blood, we shall be saved from wrath by him. For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled, we shall be saved by his life." See 2 Cor. v. 20, 21. Reconciliation is not the infusion of a habit of grace, but the effecting of peace and love, by the removal of all enmity and causes of offence. To "save," and "salvation," are used to the same purpose. "He shall save his people from their sins," Matt. i. 21, is the same with "By him all that believe are justified from all things, from which they could not be justified by the law of Moses," Acts xiii. 39. That of Gal. ii. 16, "We have believed, that we might be justified by the faith of Christ, and not by the works of the law," is the same with Acts xv. 11, "But we believe that, through the grace of the Lord Jesus Christ we shall be saved, even as they." Eph. ii. 8, 9, "By grace are ye saved through faith;... and not of works," is so to be justified. So it is expressed by pardon, or the "remission of sins," which is the effect of it, Rom. iv. 5, 6; by "receiving the atonement," chap. v. 11; not "coming into judgment" or "condemnation," John v. 24; "blotting out sins and iniquities," Isa. xliii. 25; Ps. li. 9; Isa. xliv. 22; Jer. xviii. 23; Acts iii. 19; "casting them into the bottom of the sea," Micah vii. 19; and sundry other expressions of an alike importance. The apostle declaring it by its effects, says, Dikaioi katastathesontai hoi polloi; — "Many shall be made righteous," Rom. v. 19. Dikaios kathistatai, [he is made righteous] who on a juridical trial in open court, is absolved and declared righteous.
And so it may be observed that all things concerning justification are proposed in the Scripture under a juridical scheme, or forensic trial and sentence. As, — (1.) A judgment is supposed in it, concerning which the psalmist prays that it may not proceed on the terms of the law, Ps. cxliii. 2. (2.) The judge is God himself, Isa. l. 7, 8; Rom. viii. 33. (3.) The tribunal whereon God sits in judgment, is the "throne of grace," Heb. iv. 16. "Therefore will the Lord wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you; for the Lord is a God of judgment," Isa. xxx. 18. (4.) A guilty person. This is the sinner, who is upodikos to Theo, — so guilty of sin as to be obnoxious to the judgment of God; to dikaiomati tou Theou, Rom. iii. 19; i. 32, — whose mouth is stopped by conviction. (5.) Accusers are ready to propose and promote the charge against the guilty person; — these are the law, John v. 45; and conscience, Rom. ii. 15; and Satan also, Zech. iii. 1; Rev. xii. 10. (6.) The charge is admitted and drawn up in a hand-writing in form of Law, and is laid before the tribunal of the Judge, in bar, to the deliverance of the offender, Col. ii. 14. (7.) A plea is prepared in the gospel for the guilty person; and this is grace, through the blood of Christ, the ransom paid, the atonement made the eternal righteousness brought in by the surety of the covenant, Rom. iii. 23-25; Dan. ix. 24; Eph. i. 7. (8.) Hereunto alone the sinner betakes himself, renouncing all other apologies or defensatives whatever, Ps. cxxx. 2, 3; cxliii. 2; Job ix. 2, 3; xlii. 5-7; Luke xviii. 13; Rom. iii. 24, 25; v. 11, 16-19; viii. 1-3, 32, 33; Isa. liii. 5, 6; Heb. ix. 13-15; x. 1-13; 1 Pet. ii. 24; 1 John i. 7. Other plea for a sinner before God there is none. He who knows God and himself will not provide or betake himself unto any other. Nor will he, as I suppose, trust unto any other defence, were he sure of all the angels in heaven to plead for him. (9.) To make this plea effectual, we have an Advocate with the Father, and he pleads his own propitiation for us, 1 John ii. 1, 2. (10.) The sentence hereon is absolution, on the account of the ransom, blood, or sacrifice and righteousness of Christ; with acceptation into favour, as persons approved of God, Job xxxiii. 24; Ps. xxxii. 1, 2; Rom. iii. 23-25; viii. 1, 33, 34; 2 Cor. v. 21; Gal. iii. 13, 14.
Of what use the declaration of this process in the justification of a sinner may be, has been in some measure before declared. And if many did seriously consider that all these things do concur, and are required, unto the justification of every one that shall be saved, it may be they would not have such slight thoughts of sin, and the way of deliverance from the guilt of it, as they seem to have. From this consideration did the apostle learn that "terror of the Lord," which made him so earnest with men to seek after reconciliation, 2 Cor. v. 10, 11.
I had not so long insisted on the signification of the words in the Scripture, but that a right understanding of it does not only exclude the pretences of the Romanists about the infusion of a habit of charity from being the formal cause of our justification before God, but may also give occasion unto some to take advice, into what place or consideration they can dispose their own personal, inherent righteousness in their justification before him.
Chapter V. The distinction of a first and second justification examined — The continuation of justification: whereon it does depend
Distinction of a first and second justification — The whole doctrine of the Roman church concerning justification grounded on this distinction — The first justification, the nature and causes of it, according unto the Romanists — The second justification, what it is in their sense — Solution of the seeming difference between Paul and James, falsely pretended by this distinction — The same distinction received by the Socinians and others — The latter termed by some the continuation of our justification — The distinction disproved — Justification considered, either as unto its essence or its manifestation — The manifestation of it twofold, initial and final — Initial is either unto ourselves or others — No second justification hence ensues — Justification before God, legal and evangelical — Their distinct natures — The distinction mentioned derogatory to the merit of Christ — More in it ascribed unto ourselves than unto the blood of Christ, in our justification — The vanity of disputations to this purpose — All true justification overthrown by this distinction — No countenance given unto this justification in the Scripture — The second justification not intended by the apostle James — Evil of arbitrary distinctions — Our first justification so described in the Scripture as to leave no room for a second — Of the continuation of our justification; whether it depend on faith alone, or our personal righteousness, inquired — Justification at once completed, in all the causes and effects of it, proved at large — Believers, upon their justification, obliged unto perfect obedience — The commanding power of the law constitutes the nature of sin in them who are not obnoxious unto its curse — Future sins, in what sense remitted at our first justification — The continuation of actual pardon, and thereby of a justified estate; on what it does depend — Continuation of justification, the act of God; whereon it depends in that sense — On our part, it depends on faith alone — Nothing required hereunto but the application of righteousness imputed — The continuation of our justification is before God — That whereon the continuation of our justification depends, pleadable before God — This not our personal obedience, proved:— 1. By the experience of all believers. 2. Testimonies of Scripture. 3. Examples — The distinction mentioned rejected
Before we inquire 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.
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 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," — a 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 apostles Paul and James. Paul, they say, treats of the first justification only, whence he excludes all works; for it is by faith, in the manner before described: but James treats of the second justification; which is by good works. So Bellar., lib. ii. cap. 16, and lib iv. cap. 18. And it is the express determination of those at Trent, sess. vi. cap. 10. This distinction was coined unto no other end but to bring in confusion into the whole doctrine of the gospel. Justification through the free grace of God, by faith in the blood of Christ, is evacuated by it. Sanctification is turned into a justification, and corrupted by making the fruits of it meritorious. The whole nature of evangelical justification, consisting in the gratuitous pardon of sin and the imputation of righteousness, as the apostle expressly affirms, and the declaration of a believing sinner to be righteous thereon, as the word alone signifies, is utterly defeated by it.
Howbeit others have embraced this distinction also, though not absolutely in their sense. So do the Socinians. Yea, it must be allowed, in some sense, by all that hold our inherent righteousness to be the cause of, or to have any influence into, our justification before God. For they do allow of a justification which in order of nature is antecedent unto works truly gracious and evangelical: but consequential unto such works there is a justification differing at least in degree, if not in nature and kind, upon the difference of its formal cause; which is our new obedience from the former. But they mostly say it is only the continuation of our justification, and the increase of it as to degrees, that they intend by it. And if they may be allowed to turn sanctification into justification, and to make a progress therein, or an increase thereof, either in the root or fruit, to be a new justification, they may make twenty justifications as well as two, for aught I know: for therein the " inward man is renewed day by day," 2 Cor. iv. 16; and believers go "from strength to strength," are "changed from glory to glory," 2 Cor. iii. 18, by the addition of one grace unto another in their exercise, 2 Pet. i. 5-8, and "increasing with the increase of God," Col. ii. 19, do in all things "grow up into him who is the head," Eph. iv. 15. And if their justification consist herein, they are justified anew every day. I shall therefore do these two things:— 1. Show that this distinction is both unscriptural and irrational. 2. Declare what is the continuation of our justification, and whereon it does depend.
1. Justification by faith in the blood of Christ may be considered either as to the nature and essence of it, or as unto its manifestation and declaration. The manifestation of it is twofold:— First, Initial, in this life. Second, Solemn and complete, at the day of judgment; whereof we shall treat afterwards. The manifestation of it in this life respects either the souls and consciences of them that are justified, or others; that is, the church or the world. And each of these have the name of justification assigned unto them, though our real justification before God be always one and the same. But a man may be really justified before God, and yet not have the evidence or assurance of it in his own mind; wherefore that evidence or assurance is not of the nature or essence of that faith whereby we are justified, nor does necessarily accompany our justification. But this manifestation of a man's own justification unto himself, although it depend on many especial causes, which are not necessary unto his justification absolutely before God, is not a second justification when it is attained; but only the application of the former unto his conscience by the Holy Ghost. There is also a manifestation of it with respect unto others, which in like manner depends on other causes then does our justification before God absolutely; yet is it not a second justification: for it depends wholly on the visible effects of that faith whereby we are justified, as the apostle James instructs us; yet is it only one single justification before God, evidenced and declared, unto his glory, the benefit of others, and increase of our own reward.
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 obedience unto all its commands, in all instances of duty, both for matter and manner: for he is cursed who continues not in all things that are written in the law, to do them; and he that breaks any one commandment is guilty of the breach of the whole law. 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 contradictory, and cannot be made consistent with or subservient one to the other. But, as we shall manifest afterwards, 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 we have before God, in his sight through Jesus Christ, is but one, and at once full and complete; 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 remains, with respect unto our salvation, is to be wrought by ourselves. Christ has only merited the first grace for us, that we therewith and thereby may merit life eternal. The merit of Christ being confined in its effect unto the first justification, it has no immediate influence into any grace, privilege, mercy, or glory that follows thereon; 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 immediate effects of the death and obedience of Christ; who has "obtained for us eternal redemption," Heb. ix. 12; and is "the author of eternal salvation unto all that do obey him," chap. v. 9; "having by one offering forever 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 justification, 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 has its bounds assigned unto it in the first justification; which, whether it be taught in the Scripture 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 partakers 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 our justification, wherein all the effects of divine favour and grace are contained, unto our own personal righteousness, as also final justification 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, subtlety of invention 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 leisure 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 before 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 subtle 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 behind them.
(3.) This distinction of two justifications, as used and improved by those of the Roman church, leaves us, indeed, no justification at all. Something there is, in the branches of it, of sanctification; but of justification nothing at all. Their first justification, in the infusion of a habit or principle of grace, unto the expulsion of all habits of sin, is sanctification, and nothing else. And we never did contend that our justification in such a sense, if any will take it in such a sense, does consist in the imputation of the righteousness of Christ. And this justification, if any will needs call it so, is capable of degrees, both of increase in itself and of exercise in its fruits; as was newly declared. But, not only to call this our justification, with a general respect unto the notion of the word, as a making of us personally and inherently righteous, but to plead that this is the justification through faith in the blood of Christ declared in the Scripture, is to exclude the only true, evangelical justification from any place in religion. The second branch of the distinction has much in it like unto justification by the law, but nothing of that which is declared in the gospel. So that this distinction, instead of coining us two justifications, according to the gospel, has left us none at all. For, —
(4.) There is no countenance given unto this distinction in the Scripture. There is, indeed, mention therein, as we observed before, of a double justification, — the one by the law, the other according unto the gospel; but that either of these should, on any account, be sub-distinguished into a first and second of the same kind, — that is, either according unto the law or the gospel, — there is nothing in the Scripture to intimate. For this second justification is no way applicable unto what the apostle James discourses on that subject. He treats of justification; but speaks not one word of an increase of it, or addition unto it, of a first or second. Besides, he speaks expressly of him that boasts of faith; which being without works, is a dead faith. But he who has the first justification, by the confession of our adversaries, has a true, living faith, formed and enlivened by charity. And he uses the same testimony concerning the justification of Abraham that Paul does; and therefore does not intend another, but the same, though in a diverse respect. Nor does any believer learn the least of it in his own experience; nor, without a design to serve a farther turn, would it ever have entered the minds of sober men on the reading of the Scripture. And it is the bane of spiritual truth, for men, in the pretended declaration of it, to coin arbitrary distinctions, without Scripture ground for them, and obtrude them as belonging unto the doctrine they treat of. They serve unto no other end or purpose but only to lead the minds of men from the substance of what they ought to attend unto, and to engage all sorts of persons in endless strifes and contentions. If the authors of this distinction would but go over the places in the Scripture where mention is made of our justification before God, and make a distribution of them into the respective parts of their distinction, they would quickly find themselves at an unbelievable loss.
(5.) There is that in the Scripture ascribed unto our first justification, if they will needs call it so, as leaves no room for their second feigned justification; for the sole foundation and pretence of this distinction is a denial of those things to belong unto our justification by the blood of Christ which the Scripture expressly assigns unto it. Let us take out some instances of what belongs unto the first, and we shall quickly see how little it is, yea, that there is nothing left for the pretended second justification. For, — [1.] Therein do we receive the complete "pardon and forgiveness of our sins," Rom. iv. 6, 7; Eph. i. 7; iv. 32; Acts xxvi. 18. [2.] Thereby are we "made righteous," Rom. v. 19; x. 4; and, [3.] Are freed from condemnation, judgment, and death, John iii. 16, 19; v. 25; Rom. viii. 1; [4.] Are reconciled unto God, Rom. v. 9, 10; 2 Cor. v. 21; and, [5.] Have peace unto him, and access into the favour wherein we stand by grace, with the advantages and consolations that depend thereon in a sense of his love, Rom. v. 1-5. And, [6.] We have adoption therewithal, and all its privileges, John i. 12; and, in particular, [7.] A right and title unto the whole inheritance of glory, Acts xxvi. 18; Rom. viii. 17. And, [8.] Hereon eternal life does follow, Rom. viii. 30; vi. 23. Which things will be again immediately spoken unto upon another occasion. And if there be anything now left for their second justification to do, as such, let them take it as their own; these things are all of them ours, or do belong unto that one justification which we do assert. Wherefore it is evident, that either the first justification overthrows the second, rendering it needless; or the second destroys the first, by taking away what essentially belongs unto it: we must therefore part with the one or the other, for consistent they are not. But that which gives countenance unto the fiction and artifice of this distinction, and a great many more, is a dislike of the doctrine of the grace of God, and justification from thence, by faith in the blood of Christ; which some endeavour hereby to send out of the way upon a pretended sleeveless errand, whilst they dress up their own righteousness in its robes, and exalt it into the room and dignity thereof.
2. But there seems to be more of reality and difficulty in what is pleaded concerning the continuation of our justification; for those that are freely justified are continued in that state until they are glorified. By justification they are really changed into a new spiritual state and condition, and have a new relation given them unto God and Christ, unto the law and the gospel. And it is inquired what it is whereon their continuation in this state does on their part depend; or what is required of them that they may be justified unto the end. And this, as some say, is not faith alone, but also the works of sincere obedience. And none can deny but that they are required of all them that are justified, whilst they continue in a state of justification on this side glory, which next and immediately ensues thereunto; but whether, upon our justification at first before God, faith be immediately dismissed from its place and office, and its work be given over unto works, so as that the continuation of our justification should depend on our own personal obedience, and not on the renewed application of faith unto Christ and his righteousness, is worth our inquiry. Only, I desire the reader to observe, that whereas the necessity of owning a personal obedience in justified persons is on all hands absolutely agreed, the seeming difference that is herein concerns not the substance of the doctrine of justification, but the manner of expressing our conceptions concerning the order of the disposition of God's grace, and our own duty unto edification; wherein I shall use my own liberty, as it is meet others should do theirs. And I shall offer my thoughts hereunto in the ensuing observations:—
(1.) Justification is such a work as is at once completed in all the causes and the whole effect of it, though not as unto the full possession of all that it gives right and title unto. For, — [1.] All our sins, past, present, and to come, were at once imputed unto and laid upon Jesus Christ; in what sense we shall afterwards inquire. "He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes are we healed. All we like sheep have gone astray; we have turned every one to his own way: and the Lord has made to meet on him the iniquities of us all," Isa. liii. 5, 6. "Who his own self bare our sins in his own body on the tree," 1 Pet. ii. 24. The assertions being indefinite, without exception or limitation, are equivalent unto universals. All our sins were on him, he bare them all at once; and therefore, once died for all. [2.] He did, therefore, at once "finish transgression, make an end of sin, make reconciliation for iniquity, and bring in everlasting righteousness," Dan. ix. 24. At once he expiated all our sins; for "by himself he purged our sins," and then "sat down at the right hand of the Majesty on high," Heb. i. 3. And "we are sanctified," or dedicated unto God, "through the offering of the body of Jesus Christ once for all; for by one offering he hath perfected" (consummated, completed, as unto their spiritual state) "them that are sanctified," Heb. x. 10, 14. He never will do more than he has actually done already, for the expiation of all our sins from first to last; "for there remaineth no more sacrifice for sin." I do not say that hereupon our justification is complete, but only, that the meritorious procuring cause of it was at once completed, and is never to be renewed or repeated any more; all the inquiry is concerning the renewed application of it unto our souls and consciences, whether that be by faith alone, or by the works of righteousness which we do. [3.] By our actual believing with justifying faith, believing on Christ, or his name, we do receive him; and thereby, on our first justification, become the "sons of God," John i. 12; that is, "heirs of God, and joint heirs with Christ," Rom. viii. 17. Hereby we have a right unto, and an interest in, all the benefits of his mediation; which is to be at once completely justified. For "in him we are complete," Col. ii. 10; for by the faith that is in him we do "receive the forgiveness of sins," and a lot or "inheritance among all them that are sanctified," Acts xxvi. 18; being immediately "justified from all things, from which we could not be justified by the law," Acts xiii. 39; yea, God thereon "blesseth us with all spiritual blessings in heavenly things in Christ," Eph. i. 3. All these things are absolutely inseparable from our first believing in him; and therefore our justification is at once complete. In particular, — [4.] On our believing, all our sins are forgiven. "He hath quickened you together with him, having forgiven you all trespasses," Col. ii. 13-15. For "in him we have redemption through his blood, even the forgiveness of sins, according unto the riches of his grace," Eph. i. 7; which one place obviates all the petulant exceptions of some against the consistency of the free grace of God in the pardon of sins, and the satisfaction of Christ in the procurement thereof. [5.] There is hereon nothing to be laid unto the charge of them that are so justified; for "he that believeth has everlasting life, and shall not come into condemnation, but is passed from death unto life," John v. 24. And "who shall lay any thing to the charge of God's elect? It is God that justifieth; it is Christ that died," Rom. viii. 33, 34. And "there is no condemnation unto them that are in Christ Jesus," verse 1; for, "being justified by faith, we have peace with God," chap. v. 1. And, [6.] We have that blessedness hereon whereof in this life we are capable, chap. iv. 5, 6. From all which it appears that our justification is at once complete. And, [7.] It must be so, or no man can be justified in this world. For no time can be assigned, nor measure of obedience be limited, whereon it may be supposed that any one comes to be justified before God, who is not so on his first believing; for the Scripture does nowhere assign any such time or measure. And to say that no man is completely justified in the sight of God in this life, is at once to overthrow all that is taught in the Scriptures concerning justification, and wherewithal all peace with God and comfort of believers. But a man acquitted upon his legal trial is at once discharged of all that the law has against him.
(2.) Upon this complete justifications, believers are obliged unto universal obedience unto God. The law is not abolished, but established, by faith. It is neither abrogated nor dispensed withal by such an interpretation as should take off its obligation in any thing that it requires, nor as to the degree and manner wherein it requires it. Nor is it possible it should be so; for it is nothing but the rule of that obedience which the nature of God and man makes necessary from the one to the other. And that is an Antinomianism of the worst sort, and most derogatory unto the law of God, which affirms it to be divested of its power to oblige unto perfect obedience, so as that what is not so shall (as it were in despite of the law) be accepted as if it were so, unto the end for which the law requires it. There is no medium, but that either the law is utterly abolished, and so there is no sin, for where there is no law there is no transgression, or it must be allowed to require the same obedience that it did at its first institution, and unto the same degree. Neither is it in the power of any man living to keep his conscience from judging and condemning that, whatever it be, wherein he is convinced that he comes short of the perfection of the law. Wherefore, —
(3.) The commanding power of the law in positive precepts and prohibitions, which justified persons are subject unto, does make and constitute all their unconformities unto it to be no less truly and properly sins in their own nature, than they would be if their persons were obnoxious unto the curse of it. This they are not, nor can be; for to be obnoxious unto the curse of the law, and to be justified, are contradictory; but to be subject to the commands of the law, and to be justified, are not so. But it is a subjection to the commanding power of the law, and not an obnoxiousness unto the curse of the law, that constitutes the nature of sin in its transgression. Wherefore, that complete justification which is at once, though it dissolve the obligation on the sinner unto punishment by the curse of the law, yet does it not annihilate the commanding authority of the law unto them that are justified, that, what is sin in others should not be so in them. See Rom. viii. 1, 33, 34.
Hence, in the first justification of believing sinners, all future sins are remitted as unto any actual obligation unto the curse of the law, unless they should fall into such sins as should, ipso facto, forfeit their justified estate, and transfer them from the covenant of grace into the covenant of works; which we believe that God, in his faithfulness, will preserve them from. And although sin cannot be actually pardoned before it be actually committed, yet may the obligation unto the curse of the law be virtually taken away from such sins in justified persons as are consistent with a justified estate, or the terms of the covenant of grace, antecedently unto their actual commission. God at once in this sense "forgiveth all their iniquities, and healeth all their diseases, redeemeth their life from destruction, and crowneth them with loving-kindness and tender mercies," Ps. ciii. 3, 4. Future sins are not so pardoned as that, when they are committed, they should be no sins; which cannot be, unless the commanding power of the law be abrogated: but their respect unto the curse of the law, or their power to oblige the justified person thereunto, is taken away.
Still there abides the true nature of sin in every unconformity 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 does take away conscience condemning the sinner for sin, with respect unto the curse of the law; but it does 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 consists in the pardon of our sins, and sins cannot be actually pardoned before they are actually committed, our present inquiry is, whereon the continuation of our justification does 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 acceptation with God, and have their right unto life and glory uninterrupted? Justification is at once complete in the imputation of a perfect 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 sin; but how or by what means, on what terms and conditions, this state is continued unto those who are once justified, whereby their righteousness is everlasting, their title to life and glory indefeasible, 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, which is "ordered in all things, and sure;" the faithfulness of his promises; the efficacy of his grace; his 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 present 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 understand that the continuation of our justification has any other dependencies than has 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 justification, 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 justification, although we have not yet examined what righteousness it is that is imputed. But that God in our justification imputes 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.
[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. Whatever, 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, his 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 pleads 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 covenant, is evident, from, — 1^st. The experience of believers themselves; 2^dly. The testimony of Scripture; and, 3^dly. The example of them whose cases are recorded therein:—
1^st. Let the experience of them that do believe be inquired into; for their consciences are continually exercised herein. What is it that they betake themselves unto, what is it that they plead with God for the continuance of the pardon of their sins, and the acceptance of their persons before him? Is it any thing but sovereign grace and mercy, through the blood of Christ? Are not all the arguments which they plead unto this end taken from the topics of the name of God, his mercy, grace, faithfulness, tender compassion, covenant, and promises, — all manifested and exercised in and through the Lord Christ and his mediation alone? Do they not herein place their only trust and confidence, for this end, that their sins may be pardoned, and their persons, though every way unworthy in themselves, be accepted with God? Does any other thought enter into their hearts? Do they plead their own righteousness, obedience, and duties to this purpose? Do they leave the prayer of the publican, and betake themselves unto that of the Pharisee? And is it not of faith alone? which is that grace whereby they apply themselves unto the mercy or grace of God through the mediation of Christ. It is true that faith herein works and acts itself in and by godly sorrow, repentance, humiliation, self-judging and abhorrence, fervency in prayer and supplications, with a humble waiting for an answer of peace from God, with engagements unto renewed obedience: but it is faith alone that makes applications unto grace in the blood of Christ for the continuation of our justified estate, expressing itself in those other ways and effects mentioned; from none of which a believing soul does expect the mercy aimed at.
2^dly. The Scripture expressly does declare this to be the only way of the continuation of our justification, 1 John iii. 1, 2, "These things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins." It is required of those that are justified that they sin not, — it is their duty not to sin; but yet it is not so required of them, as that if in any thing they fail of their duty, they should immediately lose the privilege of their justification. Wherefore, on a supposition of sin, if any man sin (as there is no man that lives and sins not), what way is prescribed for such persons to take, what are they to apply themselves unto that their sin may be pardoned, and their acceptance with God continued; that is, for the continuation of their justification? The course in this case directed unto by the apostle is none other but the application of our souls by faith unto the Lord Christ, as our advocate with the Father, on the account of the propitiation that he has made for our sins. Under the consideration of this double act of his sacerdotal office, his oblation and intercession, he is the object of our faith in our absolute justification; and so he is as unto the continuation of it. So our whole progress in our justified estate, in all the degrees of it, is ascribed unto faith alone.
It is no part of our inquiry, what God requires of them that are justified. There is no grace, no duty, for the substance of them, nor for the manner of their performance, that are required, either by the law or the gospel, but they are obliged unto them. Where they are omitted, we acknowledge that the guilt of sin is contracted, and that attended with such aggravations as some will not own or allow to be confessed unto God himself. Hence, in particular, the faith and grace of believers, [who] do constantly and deeply exercise themselves in godly sorrow, repentance, humiliation for sin, and confession of it before God, upon their apprehensions of its guilt. And these duties are so far necessary unto the continuation at our justification, as that a justified estate cannot consist with the sins and vices that are opposite unto them; so the apostle affirms that "if we live after the flesh, we shall die," Rom. viii. 13. He that does not carefully avoid falling into the fire or water, or other things immediately destructive of life natural, cannot live. But these are not the things whereon life does depend. Nor have the best of our duties any other respect unto the continuation of our justification, but only as in them we are preserved from those things which are contrary unto it, and destructive of it. But the sole question is, upon what the continuation of our justification does depend, not concerning what duties are required of us in the way of our obedience. If this be that which is intended in this position, that the continuation of our justification depends on our own obedience and good works, or that our own obedience and good works are the condition of the continuation of our justification, — namely, that God does indispensably require good works and obedience in all that are justified, so that a justified estate is inconsistent with the neglect of them, — it is readily granted, and I shall never contend with any about the way whereby they choose to express the conceptions of their minds. But if it be inquired what it is whereby we immediately concur in a way of duty unto the continuation of our justified estate, — that is, the pardon of our sins and acceptance with God, — we say it is faith alone; for "The just shall live by faith," Rom. i. 17. And as the apostle applies this divine testimony to prove our first or absolute justification to be by faith alone; so does he also apply it unto the continuation of our justification, as that which is by the same means only, Heb. x. 38, 39, "Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them that draw back unto perdition; but of them that believe to the saving of the soul." The drawing back to perdition includes the loss of a justified estate, really so or in profession. In opposition whereunto the apostle places "believing unto the saving of the soul;" that is, unto the continuation of justification unto the end. And herein it is that the "just live by faith;" and the loss of this life can only be by unbelief: so the "life which we now live in the flesh we live by the faith of the Son of God, who loved us, and gave himself for us," Gal. ii. 20. The life which we now lead in the flesh is the continuation of our justification, a life of righteousness and acceptation with God; in opposition unto a life by the works of the law, as the next words declare, verse 21, "I do not frustrate the grace of God; for if righteousness come by the law, then is Christ dead in vain." And this life is by faith in Christ, as "he loved us, and gave himself for us;" that is, as he was a propitiation for our sins. This, then, is the only way, means, and cause, on our part, of the preservation of this life, of the continuance of our justification; and herein are we "kept by the power of God through faith unto salvation." Again; if the continuation of our justification depends on our own works of obedience, then is the righteousness of Christ imputed unto us only with respect unto our justification at first, or our first justification, as some speak. And this, indeed, is the doctrine of the Roman school. They teach that the righteousness of Christ is so far imputed unto us, that on the account thereof God gives unto us justifying grace, and thereby the remission of sin, in their sense; whence they allow it [to be] the meritorious cause of our justification. But on a supposition thereof, or the reception of that grace, we are continued to be justified before God by the works we perform by virtue of that grace received. And though some of them rise so high as to affirm that this grace and the works of it need no farther respect unto the righteousness of Christ, to deserve our second justification and life eternal, as does Vasquez expressly, in 1, 2, q. 114, disp. 222, cap. 3; yet many of them affirm that it is still from the consideration of the merit of Christ that they are so meritorious. And the same, for the substance of it, is the judgment of some of them who affirm the continuation of our justification to depend on our own works, setting aside that ambiguous term of merit; for it is on the account of the righteousness of Christ, they say, that our own works, or imperfect obedience, is so accepted with God, that the continuation of our justification depends thereon. But the apostle gives us another account hereof, Rom. v. 1-3; for he distinguishes three things:— 1. Our access into the grace of God. 2. Our standing in that grace. 3. Our glorying in that station against all opposition. By the first he expresses our absolute justification; by the second, our continuation in the state whereinto we are admitted thereby; and by the third, the assurance of that continuation, notwithstanding all the oppositions we meet withal. And all these he ascribes equally unto faith, without the intermixture of any other cause or condition; and other places express to the same purpose might be pleaded.
3^dly. The examples of them that did believe, and were justified, which are recorded in the Scripture, do all bear witness unto the same truth. The continuation of the justification of Abraham before God is declared to have been by faith only, Rom. iv. 3; for the instance of his justification, given by the apostle from Gen. xv. 6, was long after he was justified absolutely. And if our first justification, and the continuation of it, did not depend absolutely on the same cause, the instance of the one could not be produced for a proof of the way and means of the other, as here they are. And David, when a justified believer, not only places the blessedness of man in the free remission of sins, in opposition unto his own works in general, Rom. iv. 6, 7, but, in his own particular case, ascribes the continuation of his justification and acceptation before God unto grace, mercy, and forgiveness alone; which are no otherwise received but by faith, Ps. cxxx. 3-5; cxliii. 2. All other works and duties of obedience do accompany faith in the continuation of our justified estate, as necessary effects and fruits of it, but not as causes, means, or conditions, whereon that effect is suspended. It is patient waiting by faith that brings in the full accomplishment of the promises, Heb. vi. 12, 15. Wherefore, there is but one justification, and that of one kind only, wherein we are concerned in this disputation, — the Scripture makes mention of no more; and that is the justification of an ungodly person by faith. Nor shall we admit of the consideration of any other. For if there be a second justification, it must be of the same kind with the first, or of another; — if it be of the same kind, then the same person is often justified with the same kind of justification, or at least more than once; and so on just reason ought to be often baptized; — if it be not of the same kind, then the same person is justified before God with two sorts of justification; of both which the Scripture is utterly silent. And [so] the continuation of our justification depends solely on the same causes with our justification itself.
Chapter VI. Evangelical personal righteousness, the nature and use of it — Final judgment, and its respect unto justification
Evangelical personal righteousness; the nature and use of it — Whether there be an evangelical justification on our evangelical righteousness, inquired into — How this is by some affirmed and applauded — Evangelical personal righteousness asserted as the condition of our righteousness, or the pardon of sin — Opinion of the Socinians — Personal righteousness required in the gospel — Believers hence denominated righteous — Not with respect unto righteousness habitual, but actual only — Inherent righteousness the same with sanctification, or holiness — In what sense we may be said to be justified by inherent righteousness — No evangelical justification on our personal righteousness — The imputation of the righteousness of Christ does not depend thereon — None have this righteousness, but they are antecedently justified — A charge before God, in all justification before God — The instrument of this charge, the law or the gospel — From neither of them can we be justified by this personal righteousness — The justification pretended needless and useless — It has not the nature of any justification mentioned in the Scripture, but is contrary to all that is so called — Other arguments to the same purpose — Sentential justification at the last day — Nature of the last judgement — Who shall be then justified — A declaration of righteousness, and an actual admission into glory, the whole of justification at the last day — The argument that we are justified in this life in the same manner, and on the same grounds, as we shall be judged at the last day, that judgement being according unto works, answered; and the impertinency of it declared
The things which we have discoursed concerning the first and second justification, and concerning the continuation of justification, have no other design but only to clear the principal subject whereof we treat from what does not necessarily belong unto it. For until all things that are either really heterogeneous or otherwise superfluous are separated from it, we cannot understand aright the true state of the question about the nature and causes of our justification before God. For we intend one justification only, — namely, that whereby God at once freely by his grace justifies a convinced sinner through faith in the blood of Christ. Whatever else any will be pleased to call justification, we are not concerned in it, nor are the consciences of them that believe. To the same purpose we must, therefore, briefly also consider what is usually disputed about our own personal righteousness, with a justification thereon; as also what is called sentential justification at the day of judgment. And I shall treat no farther of them in this place, but only as it is necessary to free the principal subject under consideration from being intermixed with them, as really it is not concerned in them. For what influence our own personal righteousness has into our justification before God will be afterwards particularly examined. Here we shall only consider such a notion of it as seems to interfere with it, and disturb the right understanding of it. But yet I say concerning this also, that it rather belongs unto the difference that will be among us in the expression of our conceptions about spiritual things whilst we know but in part, than unto the substance of the doctrine itself. And on such differences no breach of charity can ensue, whilst there is a mutual grant of that liberty of mind without which it will not be preserved one moment.
It is, therefore, by some apprehended that there is an evangelical justification upon our evangelical personal righteousness. This they distinguish from that justification which is by faith through the imputation of the righteousness of Christ, in the sense wherein they do allow it; for the righteousness of Christ is our legal righteousness, whereby we have pardon of sin, and acquitment from the sentence of the law, on the account of his satisfaction and merit. But, moreover, they say that as there is a personal, inherent righteousness required of us, so there is a justification by the gospel thereon. For by our faith, and the plea of it, we are justified from the charge of unbelief; by our sincerity, and the plea of it, we are justified from the charge of hypocrisy; and so by all other graces and duties from the charge of the contrary sins in commission or omission, so far as such sins are inconsistent with the terms of the covenant of grace. How this differs from the second justification before God, which some say we have by works, on the supposition of the pardon of sin for the satisfaction of Christ, and the infusion of a habit of grace enabling us to perform those works, is declared by those who so express themselves.
Some add, that this inherent, personal, evangelical righteousness, is the condition on our part of our legal righteousness, or of the imputation of the righteousness of Christ unto our justification, or the pardon of sin. And those by whom the satisfaction and merit of Christ are denied, make it the only and whole condition of our absolute justification before God. So speak all the Socinians constantly; for they deny our obedience unto Christ to be either the meritorious or efficient cause of our justification; only they say it is the condition of it, without which God has decreed that we shall not be made partakers of the benefit thereof. So does Socinus himself, De Justificat. p. 17, "Sunt opera nostra, id est, ut dictum fuit, obedientia quam Christo præstamus, licet nec efficiens nec meritoria, tamen causa est (ut vocant) sine quâ non, justificationis coram Deo, atque æternæ nostræ." Again, p. 14, inter Opuscul, "Ut cavendum est ne vitæ sanctitatem atque innocentiam effectum justificationis nostræ coram Deo esse credamus, neque illam nostræ coram Deo justificationis causam efficientem aut impulsivam esse affirmemus; set tantummodo causam sine quâ eam justificationem nobis non contingere decrevit Deus." And in all their discourses to this purpose they assert our personal righteousness and holiness, or our obedience unto the commands of Christ, which they make to be the form and essence of faith, to be the condition whereon we obtain justification, or the remission of sins. And indeed, considering what their opinion is concerning the person of Christ, with their denial of his satisfaction and merit, it is impossible they should frame any other idea of justification in their minds. But what some among ourselves intend by a compliance with them herein, who are not necessitated thereunto by a prepossession with their opinions about the person and mediation of Christ, I know not. For as for them, all their notions about grace, conversion to God, justification, and the like articles of our religion, they are nothing but what they are necessarily cast upon by their hypothesis about the person of Christ.
At present I shall only inquire into that peculiar evangelical justification which is asserted to be the effect of our own personal righteousness, or to be granted us thereon. And hereunto we may observe, —
1. That God does require in and by the gospel a sincere obedience of all that do believe, to be performed in and by their own persons, though through the aids of grace supplied unto them by Jesus Christ. He requires, indeed, obedience, duties, and works of righteousness, in and of all persons whatever; but the consideration of them which are performed before believing is excluded by all from any causality or interest in our justification before God: at least, whatever any may discourse of the necessity of such works in a way of preparation unto believing (whereunto we have spoken before), none bring them into the verge of works evangelical, or obedience of faith; which would imply a contradiction. But that the works inquired after are necessary unto all believers, is granted by all; on what grounds, and unto what ends, we shall inquire afterwards. They are declared, Eph. ii. 10.
2. It is likewise granted that believers, from the performance of this obedience, or these works of righteousness, are denominated righteous in the Scripture, and are personally and internally righteous, Luke i. 6; John iii. 7. But yet this denomination is nowhere given unto them with respect unto grace habitually inherent, but unto the effect of it in duties of obedience; as in the places mentioned: "They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless;" — the latter words give the reason of the former, or their being esteemed righteous before God. And, "He that does righteousness is righteous;" — the denomination is from doing. And Bellarmine, endeavouring to prove that it is habitual, not actual righteousness, which is, as he speaks, the formal cause of our justification before God, could not produce one testimony of Scripture wherein any one is denominated righteous from habitual righteousness, (De Justificat., lib. ii. cap. 15); but is forced to attempt the proof of it with this absurd argument, — namely, that "we are justified by the sacraments, which do not work in us actual, but habitual righteousness." And this is sufficient to discover the insufficiency of all pretence for any interest of our own righteousness from this denomination of being righteous thereby, seeing it has not respect unto that which is the principal part thereof.
3. This inherent righteousness, taking it for that which is habitual and actual, is the same with our sanctification; neither is there any difference between them, only they are diverse names of the same thing. For our sanctification is the inherent renovation of our natures exerting and acting itself in newness of life, or obedience unto God in Christ and works of righteousness. But sanctification and justification are in the Scripture perpetually distinguished, whatever respect of causality the one of them may have unto the other. And those who do confound them, as the Papists do, do not so much dispute about the nature of justification, as endeavour to prove that indeed there is no such thing as justification at all; for that which would serve most to enforce it, — namely, the pardon of sin, — they place in the exclusion and extinction of it, by the infusions of inherent grace, which does not belong unto justification.
4. By this inherent, personal righteousness we may be said several ways to be justified. As, — (1.) In our own consciences, inasmuch at it is an evidence in us and unto us of our participation of the grace of God in Christ Jesus, and of our acceptance with him; which has no small influence into our peace. So speaks the apostle, "Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world," 2 Cor. i. 12: who yet disclaims any confidence therein as unto his justification before God; for says he, "Although I know nothing by myself, yet am I not hereby justified," 1 Cor. iv. 4. (2.) Hereby may we be said to be justified before men; that is, acquitted of evils laid unto our charge, and approved as righteous and unblamable; for the state of things is so in the world, as that the professors of the gospel ever were, and ever will be, evil spoken of, as evil doers. The rule given them to acquit themselves, so as that at length they may be acquitted and justified by all that are not absolutely blinded and hardened in wickedness, is that of a holy and fruitful walking, in abounding in good works, 1 Pet. ii. 12; iii. 16. And so is it with respect unto the church, that we be not judged dead, barren professors, but such as have been made partakers of the like precious faith with others: "Show me thy faith by thy works," James ii. Wherefore, (3.) This righteousness is pleadable unto our justification against all the charges of Satan, who is the great accuser of the brethren, — of all that believe. Whether he manage his charge privately in our consciences (which is as it were before God), as he charged Job; or by his instruments, in all manner of reproaches and calumnies (whereof some in this age have had experience in an eminent manner), this righteousness is pleadable unto our justification.