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one testimony of Scripture wherein any one is denominated righteous from habitual righteousness (De Justificat., hb. ii. cap. 15); but is forced to attempt the proof of it with tliis 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 a pretence for any interest of our own righteous- ness from this denomination of being righteous thereby, seeing it hath not respect unto that which is the principal part thereof
8. This inherent righteousness, taking it for that which is habitual and actual, is the same with our sanctijication ; 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 na- tures 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 dis- pute 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 infusion of inherent grace, which doth 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 as 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 hath no small influence into our peace. So speaks the apostle, " Our re- joicing 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. 1 2 : who yet disclaims any confidence therein as unto his justification before God ; for saith 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. ]6. 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
156 ON JUSTIFICATION.
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.
On a supposition of these things, wherein our personal righteous- ness is allowed its proper place and use (as shall afterward be more fully declared), I do not understand that there is an evangelical jus- tification whereby behevers are, by and on the account of this per- sonal, inherent righteousness, justified in the sight of God; nor doth the imputation of the righteousness of Christ unto our absolute jus- tification before him depend thereon. For, —
1. None have this 2') ersonal righteousness but they are antecedently justified in the sight of God. It is wholly the obedience of faith, proceeding from true and saving faith in God by Jesus Christ: for, as it was said before, works before faith, are, as by general consent, excluded from any interest in our justification, and we have proved that they are neither conditions of it, dispositions unto it, nor pre- parations for it, properly so called ; but every true believer is imme- diatel}^ justified on his believing. Nor is there any moment of time wherein a man is a true believer, according as faith is required in the gospel, and yet not justified ; for as he is thereby united unto Christ, which is the foundation of our justification by him, so the whole Scripture testifieth that he that believes is justified, or that there is an infallible connection in the ordination of God between true faith and justification. Wherefore this personal onghteousness cannot be the condition of our justification before God, seeing it is consequential thereunto. What may be pleaded in exception here- unto from the supposition of a second justification, or differing causes of the beginning and continuation of justification, hath been already disproved,