But the true and genuine signification of these words is to be de- termined from those in the original languages of the Scripture which are expounded by them. In the Hebrew it is Pl^. This the LXX. render by Alzaiov a^xotpaivo, Job xxvii. 5 ; Aixaiog ava(pa!vojxai, chap. xiii. 18; Aly.aiov xphu, Prov. xvii. 15 ; — to shower 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, ^^t^^'^ ''^^1^ ^^''^P.'? P'^V^ "'^^""'l 'Ti^l'^, — " 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 preguant in the other places. Commonly, they render it by hxaim' whereof I shall speak afterward.
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, P"^P>'n. 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 i\iQ foren- sic sense of the word we plead for; — that is its constant use and sig- nification, nor doth it ever once signify 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
126 ON JUSTIFICATION.
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 cdiWed, 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 thiug as justification : for that which they call the first justification, consisting in the infusion of a jJrinciple of in- herent grace, is no such thing as justification : and their second jus- tification, 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 show afterward.
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 doth not denote a physical operation, transfusion, or transmutation. 2 Sam. XV. 4, " If any man hath a suit or cause, let him come to me," I'^J^P'^^'^'], " 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," p'l'H^'riTii^ ^p''~i;ni^ "they shall justify the righteous;" pronounce sentence on his side : whereunto is opposed, V^IO"^? ^J'''"^ir'^ , — " 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 right- eous by declaration and acquitment. He doth not say, " This shall pardon the righteous;" which to suj^pose would overthrow both the antithesis and design of the place. And J^V'l'l is as much to infuse wickedness into a man, as P''"^^"'!' is to infuse a principle of grace or righteousness into him. The same antithesis occurs, Prov. xvii. 15, p^-nv y^t^'-io^ ytri p^^'p^_" He that justifieth the wicked, and con- demneth the righteous." Not he that maketh the wicked inher- ently righteous, not he that changeth him inherently from unright- eous 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 altho^igh this be spoken of ihe judgment of men, yet the judgment of God also is according unto this truth: for although he justifieth the ungodly, — 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
THE MEANING OF JUSTIFICATION. 127
favour, really and inherently changeth them from unrighteousness unto holhiess, 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 Chrnst 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 proceedeth on such prin- ciples of righteousness, wisdom, and sovereignty, as have no place among the actions of men, nor can have so ; as shall afterward be de- clared. And, moreover, when God doth justify the ungodly, on the account of the righteousness imputed unto him, he doth at the same instant, by the power of his grace, make him inherently and sub- jectively righteous or holy; which men cannot do one towards an- other. And therefore, v/hereas 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 doth necessarily and infallibly accom- pany it.