It is not, therefore, in many places of Scripture, as Bellarmii.e VOL. V 9
130 ON JUSTIFICATION.
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 Si forensic sense; — especially is this evident where mention is made oi justifica- tion before God. And because, in my judgment, this one considera- tion 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 jus- tification, (" Thes. de Usu et Acceptatione Vocis, Justificandi,") grants unto the Papists that the word bixaiou doth, 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 hath grounded that concession on those in- stances which are most pertinent vmto 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 de- mand,— 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. 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," saith 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 spi- ritually washed, purified, and endowed with a principle of life, holi- ness, 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 doth this apostle, in other places without number, declare, com-
THE MEANING OF JUSTIFICATION. 131
inend, 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 sanctijication be included or intended in any of the privileges here expressed, there is none of them, pi'edestination 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 communi- cated unto us, our sanctijication radically, and as the effect in its 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 sanctijication included in vocation.
3. Whereas our sanctification, in the infusion of a principle of spiritual life, and the actings of it unto an increase in duties of holi- ness, 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 gloiy," 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 sanc- tified, 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 in- tended, 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 proper work of the Holy Spirit." 2. " It is manifest," he says, " that by justifica- tion the apostle doth signify 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 signify nothing but to be ab- solved from the punishment of sin, then the reasoning of the apostle will be infinn and frigid: for after he hath said that which is greatei-, as heightening of it, he addeth the less; for it is more to be washed than merely to be freed from the punishment of sin."