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. 5. The plain scriptural notion of justification is pardon, the forgiveness of sins. It is that act of God the Father, whereby for the sake of the propitiation made by the blood of his Son, he _sheweth forth his righteousness_ (or mercy) _by the remission of the sins that are past_. This is the easy, natural account of it given by St. _Paul_, throughout this whole epistle. So he explains it himself, more particularly in this, and in the following chapter. Thus in the next verses but one to the text, _Blessed are they_, saith he, _whose iniquities are forgiven, and whose sins are covered: blessed is the man to whom the Lord will not impute sin_. To him that is justified or forgiven, God _will not impute sin_ to his condemnation. He will not condemn him on that account, either in this world or in that which is to come. His sins, all his past sins, in thought, word and deed, _are covered_, are blotted out: shall not be remembered or mentioned against him, any more than if they had not been. God will not inflict on that sinner what he deserved to suffer, because the Son of his love hath suffered for him. And from the time we are _accepted through the Beloved, reconciled to God through his blood_, he loves and blesses and watches over us for good, even as if we had never sinned.