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the righteous or just servant of God, Isa. 53. 11; not only as holy and without sin, in himself, but as one, who had also fulfilled all that righteousness, to which he bound himself by his voluntary engagement, whereby, tho’ he was the fon, yet he became the servant of God, and, by his resurrection ; was declared to have performed the whole and so was exalted to that ftate, that he might be able to justify many, or procure righteousness for many, by virtue of his own
righteousness. Not de.
V. But we are not to imagine, we have accomppied by lished any great matter, when we have shewn, that Povido writers.
juftification is often taken in a forenfick, or law sense For, scarce any who love to be called christians, have such a bolj front, or stubborn mind, as to deny it. Certainly the popilh doctors themselves generally own it; Bellarm. de justificat. Lib. 1.6. I, Becan. Sum. Tbeol. T. 2 Tract. 4. c. 3. Tirin. Controvers. 15. No. 1. Nor 'o they deny, that Paul himself fometimes treats of justification in that sense: Estius in Comm. ad Rom. 2. 13. Obferves that to be justified there, is the same thing, as to be adjudged, declared, accounted righteous, according, sais he, to the most usual language of Scripture. Which interpretation Ruardus Tapperus also approves, ad Art. 8. p. 32. I will do my+ townsman the honour to quote his words. As to what was a forefaid, says he, it is to be considered, that, in scripture, to be justified, not only signifies, to be endowed and adorned with righteousness; but sometimes also to be pronounced, declared, adjudged, allowed, and efteemed just or righteous. According to which interpretation, blessed Augustine explains the Apostle Paul's expresion. The doers of the law shall be justified, that is, says he shall be accounted and esteemed just. In like manner, Cornelius a Lapide on Rom. 8. 33, it is
+ ENCHUSANO meo. For it seems, Tapperus was born at Enkhuysen as wellas Witæus.
God that justifieth, thus comments: it is God, that acquits these ele&t persons, namely, his faithful people and true christians, from their fins, and absolves from the charge brought against them by fin and the devil, and pronounces them just or righteous. The state of the controversy, therefore, between us and the doctors of the church of Rome, is not, whether justification be sometimes taken in a forensick or law sense: for, that is confessed on both sides.
VI. What then? Are we thus to state the question; That ic namely, whether the term, to justify, has always does not in fcripture a forensick sense? But the most eminent
fignify, to protestant divines do not affirm this, and therefore it declare. would be too harsh and inhuman to charge them with excellent prevarication, on that account.
Beza on Tit. 3. 7,
admit. thus comments; I take the term, justification in a large sense, as comprehending whatever we obtain from Christ, as well by imputation, as by the efficacy of the Spirit in our fanctification, that we may be äps:0w, that is, perfeet and compleat in him. Thus also the term, justify, is taken Rom. 8. 30. Much to the same purpose Tbyfius in Synops. Purior. Theolog. Leyden. Disput. 23.
do we deny, that, on account of their very great and close connection, justification seems sometimes to comprize sanctification also, as a consequent, Rom. 8. 30. Tit.3. 7, &c. I shall add one testimony more, namely, Chamierus Panstrat. , T. 3. Lib. 10. c. 1. No. 6, who speaks to this purpose : We are not such ridiculous judges of words, as not to know, nor such impertinent sophisters, as not to allow, that the terms, justification and san&tification, are put one for the other: jea, we know, that they are called saints principally on this account, that in Christ they have remisfion of fin. And we read in the Revelations, let him that is righteous, be righteous still; which can only be understood of the progress of inherent righteousness; and we deny not, that there may be a promiscuous use of the words perhaps in other places.
$. 3. Nor
But too Vit. And indeed, this ingenuity of these very liberal a
great men, is not to be too much canvassed, who, Conce fion.
tho' they have granted so much to their adversaries, have yet, in the main question, happily triumphed over them. Nevertheless we fee no sufficient reasons why they should have been so liberal to them. There had been no violence put on the alledged passages, if in them the term, justification should be taken in the sense, in which Paul commonly takes it: nor doth it appear, that all things would have flowed less
agreeably. Used by VIII. What fhould hinder 'u's from explaining Paul,
Rom. 8. 30 in this manner? Whom he did predestinate, Rom. 8. 30. in the that is whom, by his most free and immutable decree, ordinary he has chosen to grace and glory, them be also called, sense he that is, by his word and spirit he sweetly invited, puts upon and powerfully drew them from a state of fin and
misery, to communion with Christ, and being endowed with faith regenerated them: and whom he called, them be also justified; that is, as foon as they were united to Christ by the holy spirit and by faith, he, on the account of the merits of Christ imputed to then, acquitted them from the guilt of fin, and adjudged them to have a right to all the good things of Christ, as well in grace as in glory: and whom be justified, them be also glorified; that is, he not only gave them a right, but also put them in actual poffeffion of the greatest blessings. ist. By fanctifying them, and transforming them more and more to his own image, and making them partakers of a divine nature, which doubtless is a great degree of glory, 2dly. By plentifully pouring in upon them the sweetest consolations of his spirit, which are, as it were, the preludes of joy and gladness. zdly and lastly, by making them perfectly happy, first in
foul, and then in foul and body together. Sanctifica
IX. But we think it far more proper to comprize tion more fan£tification under glorification, than to refer it to properly justification. For, it is familiar to the Holy Spirit, to
delineate holiness under the names of beauty, orka- referred to ment, and glory. Thus PS. 93. 5, boliness becometh glorificaibine house. Pf. 110. 3, thy people shall be willing in the tion than day of thy pover, in the beauties of holiness. Nay, by cation, the very term, glory, holiness and righteousness are expressed Pf. 45. 13, the king's daughter is all glorious within: But what else is meant there by that glory, but the genuine holiness of believers ? Or as Peter speaks, 1 Pet. 3. 4, the bidden man of the beart, in that which is not corruptible, even the ornament of a meek and quiet Spirit, which is in the light of God of great price; add Ifa. 62. 2, and the Gentiles fall see tby RIGHTEOUSN Ess, and all kings thy GLORY; where these two words are used alternately one for the other: and justly; for, the highest pitch of our glory consists in a perfect conformity to God, 1 Joba 3. 2.
But holinels is the image of God, Eph. 4. 24; fo that faints who accurately express, or resemble, that image, are on that account called the glory of Christ, 2 Cor. 8. 23. Why then should we not account our conformity to God in holiness as no contemptible first-fruits of glory? Certainly, Paul calls the progress made in sanctification, a transformation or a being changed from GLORY TO GLORY, * 2 Cor. 3. 18. vi X. It is plain, that with the same propriety, we Tit. 3. 94 may understand by justification, Iit. 3. 7, absolution justificafrom guilt, and an adjudging to eternal life. For, notes abou the first work of a man, who is regenerated by the solution. Holy Spirit, is the work of faith, the infallible consequent of which is, the remision of sins; this is either succeeded by, or attended with, the hope of the inheritance of eternal life. What probable reason is there then to make us to depart from this senie? And if we would have fančtification contained in any of the words, which the Apostle makes use of, why shall we not rather refer it to regeneration and the renewal of the Holy Ghost ? For really, fanctification differs no otherways from the first regeneration and
renovation; than as the continuance of an act differs from the beginning of it. And we are sure, that the Apostle exhorts the Romans who had been, for fome time, regenerated, to a progress in fanctification, when he writes, Rom. 12. 2, be ye transformed by the renewing of your minds: and-in like manner, Eph, 4." 23, be renewed in the Spirit of your mind. As the beginning of this renovation goes before justification strictly so called, so the progress of it serves to pro mote the certainty and the sense of justification; and in both refpects it was excellently well said by the Apostle, that the elect are regenerated by the Holy Spirit, shed on them abundantly ; that being thus juftified by his grace, that is, acquitted from sin, and conscious to themselves of absolution, they might lawfully, yea, in full affurance, hope for the inhe ritance of eternal life.
:, 11 Rev. 22.
XI. As to Rev. 22. 11, be that is righteous, let him be righteous still, it does not appear, that any fuller fense, can be put on these words then if we thus explain them: whoever, is reputed righteous before God by faith on Christ, should think it his duty, or concern, to verify by his actions, this his justification before men, and to his own consciences and so by faith and the exercise of it, and by studying the word of God, he may have a more abounding confolation concerning his righteousness. And by this reasoning too, the forensick use of this term is still retained.
XII. Others also alledge i Cor. 6. 11, but ye are 1 Cor. 6. wafbed, but ye are fan&tified, but ye are justified in the
name of the Lord Jefus, and by the Spirit of our God. But even this testimony does not prove, that justification is equivalent to fanctification, rather the contrary. For, after the Apostle had said, that the Corinthians were wasbed, that is, delivered from the power of sin, he more particularly fhews, wherein that washing confifteth. Now the power of fin over man is twofold. ift. That it compells him to the