The Doctrine of Justification by Faith

Some other Considerations may yet be made use of and pleaded to the same purpose: Such is the opposition that is made between Justification and Condemnation; So is it, Isa. 50.8, 9. Prov. 17.15. Rom. 5.16, 18. Chap. 8.33, 34. and in sundry other places, as may be observed in the preceding enumeration of them. Wherefore as Condemnation is not the infusing of an habit of wickedness into him that is condemned; nor the making of him to be inherently wicked, who was before Righteous; but the passing a sentence upon a man with respect unto his wickedness; no more is Justification the change of a person from inherent unrighteousness unto Righteousness, by the infusion of a principle of Grace, but a sentential Declaration of him to be Righteous.

Moreover, the thing intended is frequently declared in the Scripture by other equivalent terms, which are absolutely exclusive of any such sense, as the infusion of an habit of Righteousness; So the Apostle expresseth it by the Imputation of Righteousness without Works; Rom. 4.6, 11. And calls it the Blessedness, which we have by the pardon of sin, and the covering of Iniquity in the same place. So it is called Reconciliation with God; Rom. 5.9, 10. To be justified by the Blood of Christ, is the same with being Reconciled by his Death. Being now justified by his Blood, we shall be saved from wrath by him. For if when we were Enemies we were reconciled to God by the Death of his Son, much more being reconciled, we shall be saved by his life. See 2 Cor. 5.20, 21. Reconciliation is not the infusion of an habit of Grace, but the effecting of peace and love, by the removal of all enmity and causes of offence. To save, and Salvation are used to the same purpose. He shall save his people from their sins;