What justification is not
But what is it to be justified? What is justification? This was the second thing which I proposed to show.
And it is evident, from what has already been observed, that it is not the being made actually just and righteous. This is sanctification, which is indeed, in some degree, the immediate fruit of justification, but is nevertheless a distinct gift of God, and of a totally different nature. The one implies what God does for us through his Son. The other, what he works in us by his Spirit. So that, although some rare instances may be found in which the term justified, or justification, is used in so wide a sense as to include sanctification also, yet in general use they are sufficiently distinguished from each other, both by Saint Paul and the other inspired writers.
Neither is that far-fetched conceit, that justification is the clearing of us from accusation, particularly that of Satan, easily proved from any clear text of holy writ. In the whole scriptural account of this matter, as laid down above, neither that accuser nor his accusation appears to be taken in at all. It cannot indeed be denied that he is the accuser of men, emphatically so called. But it does in no way appear that the great apostle has any reference to this, more or less, in all that he has written touching justification, either to the Romans or to the Galatians.
It is also far easier to take for granted than to prove, from any clear testimony of Scripture, that justification is the clearing of us from the accusation brought against us by the law. At least if this forced, unnatural way of speaking means either more or less than this, that whereas we have transgressed the law of God, and thereby deserved the damnation of hell, God does not inflict on those who are justified the punishment which they had deserved.
Least of all does justification imply that God is deceived in those whom he justifies, that he thinks them to be what in fact they are not, that he accounts them to be otherwise than they are. It does by no means imply that God judges concerning us contrary to the real nature of things, that he esteems us better than we really are, or believes us righteous when we are unrighteous. Surely no. The judgment of the all-wise God is always according to truth.
Neither can it ever consist with his unerring wisdom to think that I am innocent, to judge that I am righteous or holy, because another is so. He can no more, in this manner, confound me with Christ than with David or Abraham. Let any man to whom God has given understanding weigh this without prejudice, and he cannot but perceive that such a notion of justification is neither reconcilable to reason nor to Scripture.
1771 text
II. 1. But what is it to be justified? What is justification? This was the second thing which I proposed to shew. And it is evident from what has been already observed, that it is not, the being made actually just and righteous. This is sanctification: which is indeed, in some degree, the immediate fruit of justification: but nevertheless is a distinct gift of God, and of a totally different nature. The one implies, what God does for us through his Son; the other what he works in us by his Spirit. So that altho’ some rare instances maybe found, wherein the term justified, or justification, is used in so wide a sense as to include sanctification also; yet in general use, they are sufficiently distinguished from each other, both by St. Paul and the other inspired writers.
2. Neither is that far-fetch’d conceit, that justification is, the clearing us from accusation, particularly that of Satan, easily proveable from any clear text of holy writ. In the whole scriptural account of this matter, as above laid down, neither that accuser nor his accusation appears to be at all taken in. It cannot indeed be denied, that he is the accuser of men, emphatically so called. But it does in no wise appear, that the great apostle hath any reference to this, more or less, in all that he hath written touching justification, either to the Romans or the Galatians.
3. It is also far easier to take for granted, than to prove from any clear scripture-testimony, that justification is, the clearing us from the accusation brought against us by the law. At least, if this forced, unnatural way of speaking, mean either more or less than this, that whereas we have transgressed the law of God, and thereby deserved the damnation of hell, God does not inflict on those who are justified, the punishment which they had deserved.
4. Least of all does justification imply, that God is deceived in those whom he justifies; that he thinks them to be what in fact they are not, that he accounts them to be otherwise than they are. It does by no means imply, that God judges concerning us, contrary to the real nature of things: that he esteems us better than we really are, or believes us righteous, when we are unrighteous. Surely no. The judgment of the all-wise God, is always according to truth. Neither can it ever consist with his unerring wisdom, to think that I am innocent, to judge that I am righteous or holy, because another is so. He can no more in this manner confound me with Christ, than with David or Abraham. Let any man to whom God hath given understanding, weigh this without prejudice; and he cannot but perceive, that such a notion of justification, is neither reconcileable to reason, nor scripture.
About this text
Rendered in modern English, to be read and heard. Open the 1771 text under each part to check the claims and the scripture.
Rendered in modern English. The 1771 panel is his own Pine printing of the Works. It is public domain.
Catalogue & scope
Sermon 5 in the 1771 Works. Romans 4:5.
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. It is not a complete critical edition.