purely subjective, consisting in the destruction of sin and the infu- sion of holiness. In opposition to this doctrine, the Reformers maintained that by justification the Scriptures mean something different from sanctification. That the two gifts, although insep- arable, are distinct, and that justification, instead of being an effi- cient act changing the inward character of the sinner, is a declar- ative act, announcing and determining his relation to the law and justice of God.
In the second place, the Symbols of the Reformation no less ex- plicitly teach that justification is not simply pardon and restora- tion. It includes pardon, but it also includes a declaration that the believer is just or righteous in the sight of the law. He has a right to plead a righteousness which completely satisfies its de- mands.
And, therefore, in the third place, affirmatively, those Symbols teach that justification is a judicial or forensic act, i. e., an act of God as judge proceeding according to law, declaring that the sin- ner is just, i. e., that the law no longer condemns him, but acquits and pronounces him to be entitled to eternal life.
Here, as so often in other cases, the ambiguity of words is apt to create embarrassment. The Greek word Sikcuos, and the Eng- lish word righteous, have two distinct senses. They sometimes express moral character. When we say that God is righteous, we mean that He is right. He is free from any moral imperfec- tion. So when we say that a man is righteous, we generally mean that he is upright and honest ; that he is and does what he ought to be and do. In this sense the word expresses the rela- tion which a man sustains to the rule of moral conduct. At other times, however, these words express, not moral character, but the relation which a man sustains to justice. In this sense a man is just with regard to whom justice is satisfied ; or, against whom justice has no demands. The lexicons, therefore, tell us that S1W0S sometimes means, leges observans ; at others insons, culpa vaeans (free from guilt or obligation to punishment) — judicio Dei insons. Pilate (Matt, xxvii. 24) said, "I am innocent of the blood of this just person ; " i. e., of this person who is free from guilt ; free from anything which justifies his condemnation to death. " Christ, also," says the Apostle, " hath once suffered for sins, the just for the unjust ; " the innocent for the guilty. See Romans ii. 13 ; v. 19. " As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous." " As the predicate of judicandus in his relation to the
120 PART m. Ch. XVII. - JUSTIFICATION.
judge, * righteousness' expresses, not a positive virtue, but a judi- cial negative freedom from reatus. In the presence of his judge, he is |F?3 who stands free from guilt and desert of punishment (straflos), either because he has contracted no guilt (as, e. g., Christ), or, because in the way demanded by the Judge (under the Old Testament by expiatory sacrifice) he has expiated the guilt contracted."1 If, therefore, we take the word righteous in the former of the two senses above mentioned, when it expresses moral character, it would be a contradiction to say that God pro- nounces the sinner righteous. This would be equivalent to saying that God pronounces the sinner to be not a sinner, the wicked to be good, the unholy to be holy. But if we take the word in the sense in which the Scriptures so often use it, as expressing rela- tion to justice, then when God pronounces the sinner righteous or just, He simply declares that his guilt is expiated, that justice is satisfied, that He has the righteousness which justice demands. This is precisely what Paul says, when he says that God " justi- fieth the ungodly." (Rom. iv. 5.) God does not pronounce the ungodly to be godly ; He declares that notwithstanding his per- sonal sinfulness and unworthiness, he is accepted as righteous on the ground of what Christ has done for him.
Proof of^the Doctrine just stated. That to justify means neither simply to pardon, nor to make inherently righteous or good is proved, —
From the Usage of Scripture.
1. By the uniform usage of the word to justify in Scripture. It is never used in either of those senses, but always to declare or pronounce just. It is unnecessary to cite passages in proof of a usage which is uniform. The few following examples are enough. Deuteronomy xxv. 1, "If there be a controversy be- tween men, and they come unto judgment, that the judges may judge them ; then they shall justify the righteous, and con- demn the wicked." Exodus xxiii. 7, " I will not justify the wicked." Isaiah v. 23, "Which justify the wicked for re- ward." Proverbs xvii. 15, " He that justifieth the wicked " is "abomination to the Lord." Luke x. 29, "He willing to justify himself." Luke xvi. 15, " Ye are they which justify yourselves before men." Matthew xi. 19, " Wisdom is justi-
i Christliche Dogmata, von Johannes Heinrich August Ebrard, f 402, edit Kbnigsberg, 1852, vol. ii. p. 163.