The Doctrine of Justification By Faith, Chapter 4

The Doctrine of Justification By Faith · Chapter 4

p. 169CHAP. IV. Of Justification, the notion and signification of the Word in the Scripture.

UNto the right understanding of the nature of Justification, the proper sense and signification of these words themselves, Justification and to justifie, is to be enquired into. For until that is agreed upon, it is impossible that our Discourses concerning the thing it self 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 signifie. And so it hath 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 it self, or our Justification before God; who yet have fully agreed in what the proper determinate sense or sigfication of the words doth import. And therefore the true meaning of them hath been declared and vindicated already by many. But whereas the right stating hereof, is of more moment p. 170unto the Determination of what is principally controverted about the Doctrine it self, 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 Latine 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 teacheth.

And this appearing sense of the Word possibly deceived some of the Antients, 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 vertue 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 Justifie men in the Scripture, signifie to make them subjectively p. 171and inherently Righteous, we must acknowledge a mistake in what we Teach concerning the nature and causes of Justification. And if it signifie 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 Forensick, 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 doth not at all signifie. 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 doth necessarily accompany.

Justificatio and Justifico belong not indeed unto the Latine Tongue; nor can any good Authour 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 coyned and framed to signifie 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 signifie. And whereas in this Language these words are derived from Jus and Justum, they must respect an Act of Jurisdiction, rather then 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 Budaeus. Cajus lib. 2. F. de Adopt. De Arrogatione loquens—; Is qui adoptat rogatur, id est, interrogatur, an velit eum quem adopturus sit, Justum sibi Filium esse. Justum (saith he) intelligo non verum, ut aliqui censent, sed omnibus partibus ut ita dicam Filiationis, veri Filij vicem obtinentem, naturalis & legitimi Filij loco sedentem. Wherefore as by Adoption, there is no internal inherent change made in the p. 172Person Adopted; but by vertue thereof he is esteemed and adjudged as a true Son, and hath 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 compleatly so. And in the present case, Justification and gratuitous Adoption are the same Grace for the substance of them, Joh. 1.12. only respect is had in their different denomination of the same Grace, unto different effects or priviledges 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 foreign This the Lxx. render by foreign Job. 27.5. foreign, Chap. 13.18. foreign Prov. 17.15. To shew or declare one Righteous; to appear Righteous; to judge any one Righteous. And the sense may be taken from any one of them, as Chap. 13.18. foreign 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 foreign, whereof I shall speak afterwards.

Properly it denotes an Action towards another, (as Justification, and to justifie do) in Hiphil only: and a reciprocal Action of a man on himself in Hithpael foreign. 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 Forensick sense of the word we plead for; that is its constant use and p. 173signification, nor doth it ever once signifie to make inherently Righteous; much less to pardon or forgive, so vain is the pretence of some that Justification consists 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 then 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 no where 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, hath neither place nor consideration, is inconsistent with Evangelical Justification, as we shall shew 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 Forensick sense, and doth not denote a Physical operation, Transfusion or Transmutation. 2 Sam. 15.4. If any man hath a Suit or Cause let him come to me, foreign and I will do him Justice; I will Justifie him, judge in his Cause and pronounce for him. Deut. 25.1. If there be a Controversie among men, and they come to Judgment, that the Judges may judge them, foreign they shall justifie the Righteous, pronounce sentence on his side, whereunto is opposed foreign and they shall condemn the wicked; make him wicked, as the Word signifies; that is, judge, declare and pronounce p. 174him wicked, whereby he becomes so judicially, and in the eye of the Law; as the other is made Righteous, by declaration and acquitment. He doth not say this shall pardon the Righteous, which to suppose would overthrow both the Antithesis and design of the place. And foreign is as much to infuse wickedness into a man, as foreign is to infuse a principle of Grace or Righteousness into him. The same Antithesis occurs; Prov. 17.15. foreign He that justifieth the wicked, and condemneth the Righteous. Not he that maketh the wicked inherently Righteous, not he that changeth 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 Justifieth the Ʋngodly, those who are so in themselves; yet he doth 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 changeth 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 hath 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 procedeth on such Principles of Righteousness, Wisdom, and Soveraignty, as have no place among the actions of men, nor can have so, as shall afterwards be declared. And moreover, when God doth Justifie the ungodly on the account of the Righteousness imputed unto him, he doth at the same instant, by the power of his Grace, make p. 175him inherently and subjectively Righteous or Holy, which men cannot do one towards another. And therefore whereas mans Justifying of the wicked, is to justifie 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, doth necessarily and infallibly accompany it.

To the same purpose is the word used; Isa. 5.23. Which justifie the wicked for Reward. Chap. 50.8. foreign. He is near that justifieth me, who shall contend with me, let us stand together, who is my Adversary, let him come near unto; 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. 8.31, 32. If any man trespass against his Neighbour, and an Oath be laid upon him to cause him to swear, and the Oath came before thine Altar in this House; then hear thou in Heaven and do, and judge thy Servants, foreign to condemn the wicked, to charge his wickedness on him, to bring his way on his head, foreign and to justifie the Righteous. The same words are repeated 2 Chron. 6.22, 23. Psal. 82.3. foreign Do justice to the Afflicted and Poor; that is, justifie them in their cause against Wrong and Oppression. Exod. 23.7. foreign I will not justifie the wicked; absolve, acquit, or pronounce him Righteous. Job. 27.5. foreign Be it far from me that I should justifie you, or pronounce sentence on your side, as if you were Righteous. Isa. 53.11. By his knowledge my Righteous servant foreign shall justifie 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 p. 176denoted, that whereby a man Justifieth himself. Gen. 44.16. And Judah said, what shall we say unto my Lord? what shall we speak foreign and how shall we justify our selves, 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. 12.3. foreign; 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. 4.16. For men may be no less the Instrumental causes of the Justification of others, than of their Sanctification.

Wherefore although foreign 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.

foreign 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 signifie 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 foreign. It hath two signifiications, to punish, and to account Righteous. And he confirms this sense of the word by Instances out of Herodotus, Appianus, and Josephus. And again, foreign; with an Accusative case, that is, when it respects and effects 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 p. 177words. Hesychius mentions only the first signification. foreign. They never thought of any sense of this word, but what is Forensick. 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 the sixth was; That if any one committed a crime, he should be justified by the Law, upon his Trial. And in general foreign, is Jus in judicio auferre; and foreign, is justum censere, declarare, pronuntiare; and how in the Scriptures 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 foreign in the Old▪ And that which we enquire concerning is, whether this word be used in the New Testament, in a Forensick sense to denote an Act of Jurisdiction, or in a Physical sense to express an internal change or mutation, the infusion of an habit of Righteousness, and the denomination of the person to be Justified thereon; or whether it signifieth not pardon of sin. But this we may lay aside; For surely no man was ever yet so fond, as to pretend that foreign did signifie to pardon sin; yet is it the only word apply'd 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. Matth. 11.19. foreign; Wisdom is justified of her Children, not made just, but approved and declared. Chap. 12.37. foreign; by the words thou shalt be Justified; not made just by them, but judged according to them, as is manifest in the Antithesis, foreign; and by thy p. 178words thou shalt be condemned. Luke. 7.29. foreign; they justified God; not surely by making him Righteous in himself, but by owning, avowing and declaring his Righteousness; Chap. 10.29. foreign; He willing to justifie himself, to declare and maintain his own Righteousness. To the same purpose; Chap. 16.15. foreign; you are they that justifie your selves before men, they did not make themselves internally Righteous, but approved of their own condition; as our Saviour declares in the place; Chap. 18.14. The Publican went down foreign Justified unto his House; that is acquitted, absolved, pardoned, upon the confession of his sin, and supplication for Remission. Act. 13.38, 39. with Rom. 2.13. foreign. 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. 3.4. foreign; That thou mayest 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. 4.4. 1 Tim. 3.16. Rom. 3.20, 26, 28, 30. Chap. 4.2, 5. Chap. 5.1, 9. Chap. 6.7. Chap. 8.30. Gal. 2.16, 17. Chap. 3.11, 24. Chap. 5.4. Tit. 3.7. Jam. 2.22, 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 an 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 signifie the declaration or juridical pronuntiation of any one to be Righteous, but in all places where they are used, they are p. 179capable of no other but a Forensick sense; especially, is this evident where mention is made of Justification before God. And because in my judgment this one consideration doth 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 & acceptatione vocis, Justificandi) grants unto the Papists, that the word foreign doth in sundry places of the New Testament, signifie to renew, to sanctifie, to infuse an habit of Holiness or Righteousness according as they plead. And there is no reason to think but he hath 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, then 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 doth 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 mentioneth, is that of the Apostle Paul himself, Rom. 8.30. 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, saith he, likely that the Holy Apostle in this enumeration of gracious Priviledges, p. 180would 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 comprized under the name and title of being Justified; For it is absurd with some, to refer it unto the Head of Glorification.

Answ. (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 Priviledge 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 doth 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 hath not done so, I dare not judge.

2. If our Sanctification be included or intended in any of the Priviledges 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 expresly. For whereas it is effectual Vocation, that is intended wherein an Holy principle of spiritual life, or Faith it self is communicated unto us, our Sanctification radically, and as the effect in its adaequate immediate cause is contained in it. Hence we are said to be called to be Saints; Rom. 1.7. which is the same with being Sanctified in Christ Jesus. 1 Cor. 1.2. 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 actings of it unto an encrease 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 it self, whence its advances in us, are said to be from Glory to Glory; 2 Cor. 3.18. and p. 181Glory it self is called the Grace of life; 1 Pet. 3.7. It is much more properly expressed by our being Glorified, than by being Justified, which is a Priviledge 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. 6.11. Such were some of you, but you are washed, but ye are Sanctified, but ye are Justified in the name of our 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 endeavoureth 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 properwork of the Holy Spirit. (2) It is manifest, he says, That by Justification, the Apostle doth signifie some change in the Corinthians, whereby they ceased to be what they were before. For they were Fornicators and Drunkards, such as 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 signifie nothing, but to be absolved from the punishment of sin, then the reasoning of the Apostle will be infirm and frigid. For after he hath said that which is greater, as heightning of it, he addeth the less: For it is more to be washed, then merely to be freed from the punishment of sin.

Answ. 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 an habit or principle of Grace, or Righteousness Evangelical, whereby we are inherently Righteous, by which he explains p. 182plains 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 doth 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 expresly 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 vitious 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 comprizeth both the Non-imputation of sin, and the Imputation of Righteousness, with the priviledge of Adoption and right unto the Heavenly Inheritance, which are inseparable from it. And although it doth not appear p. 183that the Apostle in the enumeration of these Priviledges, 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 Priviledge, 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 justifie, do signifie a real internal Work and Physical operation; in that this learned man, a person of more then ordinary perspicuity, candor and judgment, designing to prove it, insisted on such instances, as give so little countenance unto what he pretended. He adds, Tit. 3.5, 6, 7. Not by works of Righteousness which we have done, but according unto 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 unto 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 compriseth our Sanctification also.

Answ. 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 p. 184Argument. 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 connexion 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 Soveraign Grace in God in opposition unto any works of Righteousness that we have wrought. And we plead for the freedom of Gods Grace in Sanctification, no less then in Justification. But that it is necessary that we should be Sanctified that we may be justified before God, who justifieth 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 expresly 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 foreign is Revel. 22.11. foreign, 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 Forensick sense▪ but that to be justified, is to go on and encrease in Piety and Righteousness.

Answ. But (1) There is a great objection lies in the way of any Argument from these words; namely, from the various p. 185Reading of the place. For many antient Copies read not foreign; which the vulgar renders Justificetur adhuc, but foreign; Let him that is Righteous work Righteousness still, as doth the Printed Copy which now lyeth before me. So it was in the Copy of the Complutensian Edition which Stephens commends above all others; and in one more antient Copy that he used. So it is in the Syriack and Arabick published by Huterus, and in our own Polyglot. So Cyprian reads the words de bono patientiae; Justus autem adhuc justiora faciat, similiter & qui sanctus sanctiora. And I doubt not but that is the true reading of the place; foreign being supplied by some to comply with foreign that ensues. And this phrase of foreign is peculiar unto this Apostle, being no where used in the New Testament, (nor it may be in any other Author) but by him. And he useth it expresly; 1 Epist. 2.29. and Chap. 3.7. where those words, foreign, do plainly contain what is here expressed. (2) To be justified, as the word is rendred by the vulgar, let him be justified more (as it must be rendred, if the word foreign 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 shew afterwards. (3) Men are said to be foreign generally from inherent Righteousness; and if the Apostle had intended Justification in this place, he would not have said foreign but foreign. All which things prefer the Complutensian, Syriack, and Arabick, 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 foreign and foreign are used 36 times in the New Testament, these are all the places, whereunto any exception is put in against their Forensick signification; p. 186And 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. 50.8, 9. Prov. 17.15. Rom. 5.16, 18. Chap. 8.33, 34. and in sundry other places, as may be observed in the preceding enumeration of them. Wherefore as Condemnation is not the infusing of an 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 Declaration of him to be Righteous.

Moreover, the thing intended is frequently declared in the Scripture by other aequivalent terms, which are absolutely exclusive of any such sense, as the infusion of an habit of Righteousness; So the Apostle expresseth it by the Imputation of Righteousness without Works; Rom. 4.6, 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. 5.9, 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. 5.20, 21. Reconciliation is not the infusion of an 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; Matth. 1.21. 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. p. 187Act. 13.39. That of Gal. 2.16. 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 Act. 15.11. But we believe that through the Grace of our Lord Jesus Christ, we shall be saved even as they; Ephes. 2.8, 9. By Grace ye are 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. 4.5, 6. By receiving the Atonement; Chap. 5.11. not coming into Judgment or Condemnation; Joh. 5.24. Blotting out sins and Iniquities; Isa. 43.25. Psal. 51.9. Isa. 44.22. Jer. 18.23. Act. 3.19. Casting them into the bottom of the Sea; Micah. 7.19. and sundry other expressions of an alike importance. The Apostle declaring it by its effects, says, foreign Many shall be made Righteous, Rom. 5.19. foreign, 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 Forensick Tryal 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, Psal. 143.2. (2) The Judge, is God himself; Isa. 50.7, 8. Rom. 8.33. (3) The Tribunal whereon God sits in Judgment, is the Throne of Grace, Heb. 4.16. Therefore will the Lord wait, that he may be gracious unto you, and therefore vvill he be exalted, that he may have mercy upon you; for the Lord is a God of Judgment Isa. 30.18. (4) A Guilty person. This is the Sinner, who is foreign, so guilty of sin, as to be obnoxious to the Judgment of God; foreign. Rom. 3.19. Chap. 1.32. whose mouth is stopped by Conviction. (5) Accusers are ready to propose and promote the charge against the guilty person; These are the Law, Joh. 5.45. and Conscience, Rom. 2.15. and Sathan also, Zach. 3.2. Rev. 12.10. (6) The Charge is admitted and drawn up into an Handvvriting p. 188in form of Law, and is laid before the Tribunal of the Judge in Bar, to the Deliverance of the Offender. Col. 2.14. (7) A Plea is prepared in the Gospel for the guilty person. And this is Grace, through the Blood of Christ, the Ransome paid, the Atonement made, the Eternal Righteousness brought in by the Surety of the Covenant. Rom. 3.23, 24, 25. Dan. 9.24. Eph. 1.7. (8) Hereunto alone the Sinner betakes himself, renouncing all other Apologies or defensatives whatever. Psal. 130.2, 3. Psal. 143.2. Job. 9.2, 3. Chap. 42.5, 6, 7. Luk. 18.13. Rom. 3.24, 25. Chap. 5.11, 16, 17, 18, 19. Chap. 8.1, 2, 3. ver. 32.33. Isa. 53.5, 6. Heb. 9.13, 14, 15. Chap. 10.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13. 1 Pet. 2.24. 1 Joh. 1.7. Other Plea for a Sinner before God there is none. He who knoweth 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 Joh. 2.1, 2. (10) The Sentence hereon is Absolution, on the account of the Ransome, Blood or Sacrifice and Righteousness of Christ; with Acceptation into favour, as persons approved of God. Job. 33.24. Psal. 32.1, 2. Rom. 3.23, 24, 25. Chap. 8.1, 33, 34. 2 Cor. 5.21. Gal. 3.13, 14.

Of what use the Declaration of this Process in the Justification of a Sinner may be, hath 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. 5.10, 11.

p. 189I had not so long insisted on the signification of the words in the Scripture, but that a right understanding of it, doth not only exclude the pretences of the Romanists about the infusion of an 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.