Justification By Christ Alone Sets Forth the True Place of Faith in Salvation As An Evidence of Interest In Christ But Not A Join-Partner With Christ

Truly amongst those who are the beloved ones of our Lord Jesus, who have a like share and interest in Him as their life and peace, there is an aptness in men to miscarry in the knowledge of this rich grace of God. Some being apt to conceive that there is no Justification of a creature in no sense before and without faith, and so make Faith a joint-partner with Christ in the business of Justification. For, indeed, this is to me a certain truth, that whatsoever gives a being to a thing must needs be a part of that thing which it gives being to, and therefore, if there be no Justification in no sense considered, but as it has respect to faith. It is much to be feared, that that opinion claimed a great share of that glory which is peculiar to Christ Jesus alone. That the Scripture holds forth justification by faith in a sense is very clear, but yet under no other consideration, but by way of evidence, Heb. 11:1, 2. As it respects the taking away of sin from off the Conscience: For indeed the debt is paid by the blood of Christ alone, and we are therefore said to be justified by His blood, Rom. 5:9. For indeed, as Christ Jesus our Lord has paid the debt, "The Lord having laid upon him the iniquities of us all," so does He declare this satisfaction and acceptation of us in Christ by faith. Faith is the eye of the understanding whereby the soul comes to see the great things which God the Father has prepared for them who love Him.

Pray For the Glory of God to Be Manifested In the Justification of His People

Beloved, these are the last times wherein it behooves you to beg with much earnestness, strength from the Lord that He may put straight steps to your feet so that you may walk to His praise, exalting Him alone as your life and glory. This was the main end of the Author presenting these few lines to your consideration. Wherefore, read it carefully and noble Berean-like, "try all things, and hold fast that which is good." It shall be his desire, who desires nothing more in this world than your growth in the knowledge of Christ Jesus, and your walking as the children of the light, that the God of all grace may cause all grace to abound in you to His own glory: So prays he.

That is yours in the Lord, in all services of duty and love.
William Kiffen

Chapter One

JUSTIFICATION BY CHRIST ALONE

Revelation 1:5:
Unto Him that hath loved us, and washed away our sins inHis own blood.

These words contain the virtue, fruit, and effectuallness of Christ's death, and the benefit, privilege and happiness of the sons of God by it.

In these words we are to consider:

1. The persons whose sins Christ washed away, and they were all those who were given to Christ, John 17:29.

2. Who is He that washed their sins away, and that is, the Lord Jesus Christ, verse 5.

3. How and by what means He washed them away, and that was with His blood.

It is ascribed to His blood, because, "Without blood there is no remission," Heb. 9:22.

Question:

Did Christ's blood, as blood, simply so considered, effect this work?

Answer:

No, there is something else included in it. As appears, "The blood of Christ, who through the eternal Spirit, offered himself without spot to God," Heb. 9:14. "The Word was God," "the word took flesh," John 1:14.

The Work of Christ In His Flesh

Christ, Who is God, by taking flesh, united the Elect by His flesh to Himself, and so they became one with God as God and Christ are one, John 17:22, 23. So that the flesh of Christ, which was the life and substance of all, (in an unspeakable manner) became one with the perfection of the Divine and Infinite Being, which lay hid under, "This veil that is to say His flesh," Heb. 10:20.

By The Power Of His Divine Nature Christ Made The Atonement In His Human Nature

So that by the power of His Divine Nature, He might make satisfaction in and by the human. By reason of this union there was an infinite value and worth in Christ's blood. Therefore, it is called, "The precious blood of Christ," 1 Pet. 1:19. Yea the blood of God, Acts 20:28. So that we may not know Christ simply after the flesh, but in the flesh and in the Spirit together, 2 Cor. 5:16.

4. The time when He washed their sins away, which was then when He shed His blood. For in His blood they were washed away. Christ's blood and their sins went away together.

5. The ground and cause why He took their sins away was His love which was in Himself, nothing in us or done by us could move Him to die for us.

The Sum Of This

The sum of all is, that Jesus Christ, by once offering the Sacrifice of Himself when He was upon the cross, took away, put to an end, blotted out and utterly destroyed all the sins of His people for ever, and presented them just, righteous and holy, without spot, before God.

This will appear to be true if you consider these several Reasons which are proved by plain Scriptures.

1. Because that was the time in which Christ was to do this work. "Seventy weeks are determined upon thy people, and upon the holy City, to finish the transgressions, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and Prophecy, and to anoint the most holy. And after threescore and two weeks shall the Messiah be cut off but not for himself. And he shall confirm the Covenant with many," etc. Dan. 9:24-27. Which time was at an end when Christ died. Therefore, it is said, "The year of my Redeemed is come," Isa. 63:4. Yea, "the hour is come" saith Christ, John 17:1.

2. Because, Christ was ordained of God to take away sins and to present us holy, "Who verily was fore ordained to redeem us with his precious blood," 1 Pet. 1:19, 20. "For he hath made him to be sin for us that knew no sin, that we might be made the righteousness of God in him:" 2 Cor. 5:21. "Who of God is made unto us wisdom, righteousness, sanctification and redemption," 1 Cor. 1:30.

3. Because Christ was mighty to save. Therefore, He did do this work Himself alone: "Who is this that cometh from Edom with dyed garments from Bozrah? that is glorious in his apparel, traveling in the greatness of his strength? I that speak in righteousness, mighty to save. I have trodden the wine-press alone, and of the people there was none with me: I looked, and there was none to help; therefore my own arm brought salvation unto me," Isa. 63. So that Christ did all this work alone, for none else could help. "Then thou spakest in a vision to thy holy One, and said, I have laid help upon one that is mighty," Psal. 89:19.

4. Because Christ took flesh on purpose to effect this work: "Wherefore when he came into the world, he said; Sacrifice and offerings thou wouldst not; but a body thou hast prepared for me? in burnt offerings and sacrifices for sin thou hadst no pleasure," Heb. 10.

5. Because it was the will of God that Christ should, by the shedding of His blood, sanctify His, "by the which will we are sanctified through the offering of the body of Jesus once for all," Heb. 10:5-11.

6. Because Jesus Christ came on purpose to take away our sins, etc. "Then said I, Lo, I come to do thy will, O God," Heb. 10. "He was manifested to take away our sins, and in him is no sin," 1 John 3:5. "Once in the end of the world hath he appeared to take away sin by the sacrifice of himself." Heb. 9:12, 25, 26, 28.

7. Because Jesus Christ was made a "curse for us," and suffered all the punishment due to us for sin: "Christ hath redeemed us from the curse of the Law, being made a curse for us," Gal. 3:13. "Surely he hath born our griefs, and carried our sorrows: we did esteem him stricken, and smitten of God, and afflicted. He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him: the Lord hath laid on him the iniquity of us all. He bare the sins of many, and made intercession for the transgressors," Isa. 53.

8. Because the Scriptures say He has obtained eternal redemption for us: "Having obtained eternal redemption" for us, Heb. 9. "In whom we have redemption through his blood, the forgiveness of sins," Col. 1:7; Col. 1:14. "Behold the Lamb of God that takes away the sins of the world," John 1:29. And that he has healed us, "By whose stripes we are healed," Isa. 53. "Who his own self bare our sins in his own body, by whose stripes we are healed," 1 Pet. 2:24.

9. Because it was the promise of God that His work should prosper, and that He should justify many by bearing their sins: "When thou shalt make his soul an offering for sin, the pleasure of the Lord shall prosper in his hand. I have put my Spirit upon him, he shall bring forth judgments to the Gentiles. He shall not fail, nor be discouraged, till he hath set judgments on the earth:" Isa. 42:1-4, etc. See Isa. 55:11. "My righteous servant shall justify many: for he shall bear their iniquity," Isa. 53:11. Were these promises fulfilled concerning Christ, or no? Surely yea. Then He has justified His.

10. Because else Christ had not answered the types under the Law.

Adam was a type of Christ, who was a public person as Christ was. As truly the first Adam, by one act, made all that were in him sinners, which was true enough; so really and truly did Christ, the second Adam, by His own act, viz. the sacrifice of Himself, He make all that were in Him, righteous. That this is as true see Rom. 5:12-19 and "as by one man we were made sinners, so by the obedience of one many are made righteous." As by the first Adam condemnation came, so by the righteousness of one came upon all unto justification of life.

The Priest was a type of Christ, who is said to "make atonement for you, to cleanse you from all your sins before the Lord," Lev. 16:30. Christ, by His death, did present all His people to God without spot, or blemish, or wrinkle, Eph. 5:25-27. "In the body of his flesh through death, to present you holy, and unreproveable in his sight," Col. 1:22. So then I hope they are free from all sin, if the Scripture says truth, as it does.

The live goat was a type of Christ, upon whose "head all the transgressions of the children were laid, who did bear them, and carry them away into a land not inhabited in the wilderness," Lev. 16:21, 22. "Which were shadows of things to come, but the body is Christ," Col. 2:17.

11. Because Christ did exceed all the Priests and sacrifices under the Law. For "they could not make the comers thereunto perfect." But Christ, the substance of those sacrifices, has made His perfect. If those sacrifices could have purged them, as Christ has purged us, they should have "no more conscience of sin" than we have, that is, none at all, because we are for ever fully and freely set free, being perfected: Heb. 10:10, 11, 12, 14. The "Priest under the Law" made many offerings, and yet by all their offerings they could never take away one sin: but Christ, by one offering, has taken away all their sins for ever. "The Priests stood daily ministering and offering oftentimes the same sacrifice which could never take away sin, but this man after he had offered one sacrifice, for ever sat down at the right hand of God," Heb. 9:9-15. Oh what a difference is there betwixt them! Christ has wonderfully exceeded them. Therefore, this Priest and this offering are more glorious and happy. Yea, and all the elect are made happy by this perfect, effectual, glorious offering, Heb. 10.

12. Because there needs to be no more offerings for sin. Therefore, sin is quite gone and remitted. "Now where remission of these is, there is no more offering for sin:" Heb. 10:17, 18, because there needs to be none. For this offering of Christ is sufficient.

13. Because there can be no more required to be done to make us just and righteous than Christ has done for us. He has done all that He was required to do to take away sin. Therefore, He has done it. "Jesus knowing that all things were accomplished, that the Scriptures might be fulfilled," John 19:28, 30; 2 Cor. 5:21.

The Ascension of Christ Is Proof Of His Finished Work

14. Because if Christ had not fully accomplished what He came to do, viz. to make us just and righteous, He would not have ascended into heaven as He did: "This man after he had offered one sacrifice, sat down at the right hand of God," Heb. 9 and 10:12.

The Elect Are Justified By His Blood

15. Because the Scripture says, "We are justified by his blood," Rom. 5:9; Isa. 45:25 and 53:11; Rom. 5:19. Which could not be true, if He had not taken away and destroyed all our sins, and "presented us to God without spot, and made peace by the blood of his Cross, now hath he reconciled in the body of his flesh through death, to present you holy, and unblameable, and unreprovable in his sight," Col. 1:20-22. For this end "Christ gave himself for his Church, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it might be holy without blemish," Eph. 5. Therefore, the Scriptures say, all our sins are removed, cast behind His back: "Thou hast cast all my sins behind thy back," Isa 38:17. "They were cast into the depth of the Sea," Mich. 7:19. "As far as the East is from the West, so far hath he removed our transgressions from us," Psal. 103:12. This is something, but this is not all, they are covered: "Whose sin is covered," Psal. 32:1. Yet the soul is not satisfied, because a thing may have a being that is covered; therefore God says they are blotted out, "I have blotted out as a thick cloud thy transgressions, and as a cloud thy sin," Isa. 44:22. This is more, for now they are not, they have no being. But God can remember that which is not, this is answered, for God says, "I will not remember thy sins," Isa. 43:25. "I will remember their sins no more:" Jer. 31:34. I hope now you are satisfied.

The Holy and Spotless Elect

16. Because the elect are holy and without spot. Therefore, Christ says of His, "Thou art all fair, my love, there is no spot in thee," Song 4:7. "My love, my fair one:" Song 2:10. "They are without fault before the throne of God," Rev. 14:5. Now this could not have been, if Christ had not in the body of His flesh, through death, made them so holy, and presented them so to God, Col. 1:21,23; Eph. 5.

Christ Says The Saints Are Without Sin

17. Because Christ says that we are without sin. We "may have boldness in the day of judgment, because as he is, so are we in this world," 1 John 4:17. How is Christ, I pray, sure He is without sin, for so say the Scriptures: "In him is no sin," 1 John 3:5; Heb. 9:28. Thus we are now, as we are in Christ in respect of His righteousness, which is ours though it be in Him. I say this, our perfection and happiness, is in respect of our justification, and as we are in Christ. For, as we are in our selves simply so considered, though we were never out of Christ, in our bodies in the flesh, we are not capable of so great a perfection in this life. For the Apostle says, "If any man saith he hath no sin, he is a liar, and deceives himself," 1 John 1:8,9. But those Scriptures are all true. Therefore, we are all fair, without fault and spot. We are so as we are in Christ. So, we were made all this by Christ when He died. And seeing it must be true also that we have sin, and do sin, that is, as we are in our flesh in our bodies, and seeing we are so notwithstanding conversion and faith, therefore, our believing, etc., has not made us so perfect. Therefore, Christ upon His cross, made us so, and so presented us to God, Col. 1:20, 22.

Christ Alone Did All That Was Needed

18. Because Christ did all that was needful to be done to make us perfect, and present us holy. For what can be more required to the justification of a sinner before God than to be free from all sin? Is not he that is no sinner a righteous person? Must not he that is free from all sin, of necessity, appear just to Him that knows he is so as God does? It is all one to be free from sin and to be perfectly righteous. 1 Cor. 5:21; 1 John 1:7. There is no medium betwixt them: "By his knowledge shall my righteous servant justify many: for he shall bear their iniquities." So that His bearing their iniquity was that which did justify them; and by His knowledge He knew whose sins He bore, viz. whom He justified, Isa. 53:11.

Christ Did This Work Upon The Cross

19. Christ, upon the cross, did this work for us, because the Scripture says, "He hath washed away our sins in his own blood," Rev. 5:1. Therefore, they are done away. To say that they are not done away is to contradict God in His Word. It is very dishonorable to Jesus Christ that He should be "manifested to take away our sins," 1 John 3:5, that Christ should come "to finish the transgression, and to make an end of sins," etc., Dan. 9:24; 2 Cor. 5:21, and yet this work is still to do. What is this but to say, Christ came not to do it, or if He came to do it, He did not do it. For He did it not, if it be still to do.

A Finished Work

20. Because Christ says this work is finished, therefore it is so. For He is the "faithful and true witness." Therefore, we may believe it and affirm it is done. "These words spake Jesus, I have glorified thee on earth: I have finished the work thou gavest me to do. Jesus knowing that all things were now accomplished (that the Scripture might be fulfilled) saith, I thirst. When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost," John 19:28, 30 and 17:1-5. The work God gave Christ to do was the work of our salvation, which consisted in taking and destroying our sins, and presenting us holy, without spot to God. This He did by being "made sin for us, this so we might be made (by his being made sin for us) the righteousness of God in him," 2 Cor. 5:21.

The Sum And Substance of Christ Dying For Us

Therefore, if when Christ died was the time this was to be done, and if Christ was ordained to do it, if Christ was mighty to save, if Christ took flesh to do this work, if it was the will of God that he should do it, if Christ came on purpose to do it, if our sins were laid upon Christ and He suffered the punishment the curse of them, if He has redeemed us, if it was prophesied of Him that He should justify many and that His work should prosper, if Christ did answer His types, if He has exceeded all the Priests and sacrifices under the Law; if there needs no more offerings for sin; if Christ has done all the Law required, if Christ has done what He came to do, if we are justified by His blood, if He has made us holy, and presented us without spot, if we are free from all sin, if Christ has done all that can be done to make us just and righteous, if Christ did wash away our sins in His own blood, if Christ has said, "It is finished;" then it's done, it's done, it's done, perfectly and completely done. Then what I have said is fully proved namely, that Jesus Christ, by once offering, the sacrifice of Himself, when He was on the Cross, put an end to sin and so destroyed all the sins of His people for ever and presented them just, righteous, and holy, without spot, etc. before God, Col. 1:13,14,21; Col. 2:13,14.

Here Is A Fountaion of Consolation

Oh, what a fountain of consolation here! What marrow and fatness is here. What sweetness if like to this, to all who believe? Who now may say, once sin was mine, then it was laid upon Christ and now they are neither mine nor His because they are not at all: For by His blood He washed them all away; and now they are all gone, blotted out, and shall be remembered no more, no more, no more. Now Christ's righteousness is mine, as well as His, for I was "made the righteousness of God in him," 2 Cor. 5:21. And I did nothing at all to procure these things to me.

The Appearance of Free Grace

In this appears free grace. Here is Christ, and Christ alone, and nothing but Christ. All things else pass away, because they are "under the Sun," Eccl. 1:2. They are full of mutation and change. Faith may be obscured and the soul greatly deserted, so as to see no light, Isa. 50:11, yet when at the worst, they need not be comfortless, John 14:18, for still God is their God, and their lives are hid with Christ in God, Col. 3:3, "Who is the same today, yesterday, and for ever:" Heb. 13:5. We change oft, but he "never changeth," Mal. 3:6. In this is our happiness, comfort, and glory. Even then when we cannot apprehend Him, yet were we in Him, Eph. 1:4. So we are, and ever shall be in Him and one with Him, and are comprehended of Him: 1 John 5:20. "Because I live," saith Christ, "ye shall live also," John 14:19. What Doctrine in Religion is more sweet and comfortable, more necessary or profitable, yea, or more honorable to the Lord Jesus Christ? This is that which holds forth the love of God, that sets the Crown upon His head, and will not give His glory to another, Isa. 42:8; Jer. 4:2. This will have Christ to be our life, Col. 3:4; peace, Eph. 1:14; glory, Isa. 45:25. This is that which thrusts us out of our selves, our life, our righteousness, Rom. 10:3; Tit. 3:5, to His, to live in Him, and caused us to say, "O Lord thou art our righteousness," Ezra 9:15, "The Lord our righteousness", which life is most sweet and serviceable because this is sure, and more spiritual. In a word, this makes Christ all in all, Col. 3:11, and exalts Him above all, which is His place, Psal. 89:19.

The Life Of Our Souls Is Christ In Us

Surely that which is the life of our souls, upon which the eternal happiness of our souls depends, is not in any thing in us, but is Christ in him, 2 Cor. 5:21; 1 Cor. 1:10. It lies in Him, so that it may be kept safe for us. So that we might not live upon any thing within us, faith is given that by it we may live out of our selves in another, even the Lord Jesus where our life is, Col. 3:3, 4.

Why Life and Happiness Is Not Infused In Us

Surely if our life and happiness had been infused in us, we should have lived in our selves and not upon God. Adam had his life in him and he lost it. Therefore, it's better for us that our life is hid in Christ in God, Col. 3:3, 4.

This Doctrine Comforts God's People

This is comfortable indeed. God says: "Comfort ye my people, speak comfortably unto her, tell her that her warfare is accomplished, and her iniquity is pardoned," etc., Isa. 40:1, 2.

This Doctrine Is Good News From Heaven

This is good news from heaven indeed. This great work is finished. It is not now to do, neither for faith nor thee. Oh see that ye add not, nor detract from it. If thou be Christ's, it's thine. Apply it, take comfort in it. Admire God's love and His free grace. Give God all the glory of it. Give none of it to faith nor to anything else. Rejoice in God and thy union with Him. Witness to His truth and suffer for Him. Serve, love, live, and die with Him and His.

CHAPTER TWO

Objections Answered:

Objection 1:

We were not justified by Christ upon the Cross, because Christ rose again for our justification, Rom. 4:24.

Answer:

If Christ's resurrection did justify us, then it was not faith that justified us: and seeing the resurrection of Christ was before we were born, therefore before we believed.

Secondly, the resurrection of Christ did justify Him Who justified us, that is, visibly declare Him, and those in Him to be just. For the resurrection of Christ did wonderfully declare Him to be the Son of God, in that He had power to raise Himself from the dead by His infinite power, John 10:17,18.

Thirdly, Christ's resurrection did, and does declare us to be just who believe in Him, because we believe in Him Who is the Son of God. Also, Christ's resurrection does justify all them who declare Him to be the Son of God, that in so doing they witness to the truth, 1 Cor. 15:15.

Objection 2:

But the Apostle says, if Christ had not risen, they had been in their sins: 1 Cor. 15:17, therefore Christ's blood did not take away their sins.

Answer:

The Apostle's words are to be understood, it had been so, if Christ had not been the true Messias, the Son of God, He had not been He that could have taken away sin, if He had not risen, seeing the Prophets and Scriptures declare that the Christ, the Son of God, should not only be crucified, but also rise again the third day, Psal. 16:9,11 with Acts 2:25-32 and 26:22; 1 Cor. 15:14, He must "rise again the third day," John 18:32. "Therefore it was not possible that Christ should be holden by death" Acts 2:24. Also Christ said, that He would "rise again the third day," Matt. 20:19 and 16:21. And if He had not risen, He had been a false witness and not He Who could take away sin. And, if so, they had been still in their sins and their faith vain, to believe a lie. This is the scope of the Apostle's words, 1 Cor. 15:17. But seeing Christ did rise again, He must needs be the Son of God, and the true Messias, declared to be the Son of God with power, according to the Spirit of holiness by the resurrection from the dead, Rom. 1:4. Because else He could not have raised Himself from the dead as He did. Therefore, it must follow, that seeing He did rise again, they were not in their sins because He had justified them in washing their sins away in his own blood, Rev. 1:5.

Christ's Satisification Is Both Sufficient and Effectual

In as much as Christ's satisfaction was sufficient, it was impossible but it must be effectual, and could not be in vain. But it had been in vain, if notwithstanding the payment of that price, it had been still due, and we in our sins. What were they the better for to have their sins laid upon Christ, if notwithstanding they were still in their sins? Yea, and how were they laid upon Him, if they were never taken from us, and laid upon us again? How was all things accomplished, and finished, if our justification were not finished? All had done us no good.

If Christ's merits were not of greater merit than satisfaction for sin, and so our justification, how could we be said to enjoy sonship and glory by His satisfaction, seeing to forgive and pardon a traitor is one thing, and to confer glory and honor upon him is another? So that we may be said to be adopted and glorified by His merits, because all the grace and glory we shall enjoy is given for Christ's sake by virtue of His mediation and consequently by His merits, Eph. 1:5,6; Gal. 4:5; Luke 22:29; Eph. 2:14; and Col. 1. Although I see not that Christ's resurrection is a part of our justification, yet unless He had risen again, we should have been so far from enjoying everlasting life, that we must have lain in the grave, as appears, 1 Cor. 15:23.

Christ's Active And Passive Obedience Considered

Many contend, whether we be justified by Christ's active or passive obedience; all that Christ did for man's salvation was nothing else but obedience, as may appear, John 12:49 and 14:33, His dying also, John 10:18. "By the obedience of one, we are made righteous," Rom. 5:18,19. So long as anyone places and ascribes the whole work of man's salvation to God, and Christ, I am satisfied. I only exclude all created graces and qualifications in us to be any cause of our justification or salvation.

Objection 3:

The work of man's salvation is not yet accomplished, because Christ in now speaking, and making intercession for us in heaven; for He does advocate to God for us, when we sin, therefore our sins are not fully pardoned, Heb. 7:25; 1 John 1:1,2.

Answer:

These Scriptures hold forth to us (not that Christ speaks and so intercedes for us in heaven) the continuance, virtue, fruit, and efficaciousness of that sacrifice, Christ offered upon the Cross, that it does for ever remain in force, which makes much for the consolation of those who know they have interest in it. Compare Heb. 12:24 with Heb. 11:4. The ground and Reason why this must needs be the meaning is:

1. Because the Scriptures declare, that this work was fully done on the Cross, John 19:28,30; Heb. 10:14.

2. Because He is said to be set down, now sitting declares this work is fully done. Therefore, it is said that the Priest stands daily ministering and offering oftentimes the same sacrifices and which can never take away sins. But this man, after He had offered one sacrifice for sins for ever, sat down at the right hand of God, Heb. 10, 11, 12.

3. There is none of this work now to do in heaven, because we need no speaking for us, seeing that by His stripes we are healed, Isa. 53:5; 1 Pet. 1:24. We have Christ's word for it. God from heaven has declared that He is well pleased (with us) in Christ, Matt. 3:17. And the Spirit has witnessed that "our sins shall be remembered no more," Heb. 10:17,18.

4. Because, if Christ should speak now for us with a voice, as some ignorantly say, it would follow that there is no perfection in heaven, no not in God, that Christ should need to speak words to God, that so He might know His mind, and so prevail, etc.

5. This calls in question the immutability of God, and makes Him changeable in that He did love us and elected us, give us Christ, yet now He is unsatisfied, is as one Who is changed and repents and is ready to destroy us for our sins, which is contrary to the Scripture, "I am the Lord, I change not," Mal. 3:6.

6. This implies that there is less love in the Father to us than there is in Christ, so as He stands in need to be prayed and beseeched to pardon, etc. But Christ needs none to pray Him, whereas if there were more in one than another, it would appear to be more in the Father, in that it speaks as if He had been the original fountain of love, in choosing us, and sending Christ to die for us. And yet we may not once think but the three are one, 1 John 5:7, alike equal in love, and whatsoever else ye can name, And the Father needs no more entreating to show mercy to us than Christ does, that is none at all. Also, as the Scripture declares, Christ died to reconcile us to God. But it is not said, that Christ (purchased love, or) reconciled God to us, which is worth the observing. More might be said, but I forbear.

Objection 4:

If Christ's shedding His blood took away our sins, then before His blood was shed there was no sin taken away, and so they before Christ died did perish in their sins.

Answer:

They who belonged to the election of grace before Christ came, were saved, and in the same way we are; "We believe that through the grace of our Lord Jesus Christ, we shall be saved even as they," Acts 15:11.

2. If any thing but Christ could save them, why not us also? But salvation is in Christ, Acts 4:12.

3. Christ is said to be "the Lamb slain before the foundation of the world:" Rev. 13:8. Christ being appointed to die, "Who verily was ordained before the world," 1 Pet. 1:19,20. God looked upon Him as slain.

4. For the sins that were past before Christ had paid the price of them, God was content to trust Christ for payment and this is called God's forbearance, "to declare his righteousness for the remission of sins that are past through the forbearance of God:" Rom. 3:25, as a debtor may be released by the sureties undertaking to pay it before actual payment be made. So it's here. But Christ, by His death, made actual payment for all the sins of His from the beginning to the end of the world. Therefore, God did accept of Christ's payment. So God "was in Christ, reconciling the world to himself, not imputing their trespasses unto them," 2 Cor. 5:19; Psal. 32:1,2.

Objection 5:

Men's sins are not pardoned before they be committed.

Answer:

1: All the sins of the elect, past, present, and to come, are pardoned by Christ. He died "once for all," Heb. 10:10, "for ever," v. 12. "For by one offering (they were destroyed) he hath perfected for ever them that are set apart," v. 14.

2. If it were not so, Christ must come and suffer again, or else we should perish in the unpardoned sin, for "without blood there is no remission," Heb. 9:22,26. There is no blood in faith; and if faith, or any thing else could pardon one sin, why not two, and why not all? And if so, Christ's death might have been spared.

3. Our faith ought to be of as large an extent as Christ's death is. Therefore, seeing the death of Christ was of so large an extent as to comprehend all sin past, present, and to come, so likewise by one act of our faith, we are to apprehend the pardon of them all past, present, and to come. So that we believe those sins we shall commit are as fully and freely pardoned as any sins we have committed. See Rom. 5:11-21.

Rom. 3:25 is brought against this. But by sins past there we are to understand those sins which were committed before Christ died, whereof some might doubt. Also, if Christ has not pardoned and done away all our sins to come, as well as the rest, tell me who shall take them away and destroy them?

Objection:

This Doctrine opens a gap to licentious liberty.

Answer:

1. We have the Scriptures to warrant this for truth.

Secondly, the contrary Doctrine to this is to be abhorred, in that it says, we are but partly justified, and are not "perfected for ever", which is contrary to Heb. 10:14.

Thirdly, none shall stumble and hurt themselves by this truth, but such as shall perish, and it's no matter for them. The children must have bread though dogs may snatch it.

Fourthly, the Apostle says, "If any man sin, we have an Advocate with the Father, Jesus Christ," 1 John 2:1. May not men cavil as well at this, and take encouragement to sin?

Lastly, they that are contrary to us herein, that say no sin is pardoned till after it be committed, do affirm and teach that all the sins of the elect shall all be pardoned. It is impossible for them to perish, no sin they can commit can separate them from the love of God, life and salvation. We say they are pardoned. They say they shall certainly be pardoned. If it be sure to be pardoned, a corrupt heart will be as bold to venture upon that principle as this.

Objection 6:

If all our sins be pardoned, then we need not pray for pardon of them, as Matt. 6.

Answer:

1. By pardon in Matt. 6, we are to understand the manifestation of pardon, the assurance and enjoyment of pardon in the conscience, the effect is here put for the cause.

2. It must be so understood, because there is no pardon but this now attainable, therefore not to be prayed for. For seeing Christ will die no more, "there remaineth no more sacrifice for sin," Heb. 10:26. It's in vain for any to pray for the pardon of the remission of that sin; which is not remitted before in Christ, Heb. 10:18; 2 Cor. 5:19.

3. There is that which attends the act of sin, which darkens, sads and clouds the soul's peace, (though it ought not so to do) which we are to pray to God to prevent or remove from us. David, when he was converted, did thus pray.

Objection 7:

Unbelievers are still in their sins, and therefore they are not justified.

Answer:

The elect are in their sins visibly, until they believe, and declare it by good works.

They have sin in them and they are free from sin. They are charged with sin, and yet they are free from all charge, Rom. 8:33, and clean from all sin. He does sin and he cannot sin. This is a mystery:. They have sin, 1 John 1:8,10; Ezek. 16:8, they are charged with sin, James 5:17; Gal. 2:11-14. Yet, they are free from sin, Isa. 53:5,6; 2 Cor. 5:21; Song 4:7; 1 John 4:17. "They cannot sin," 1 John 3:9.

This is a mystery when Christ said, "A little while, and ye shall see me, and a little while, ye shall not see me. They said, What is this that he saith? we cannot tell what it is that he saith," John 16:16-18. Shall, and shall not was a contradiction in their understandings: so will what I say be to many.

Objection 8:

Men's sins are not forgiven till they be redeemed from a vain conversation.

Answer:

Then no man's sins are forgiven though they believe, and so cannot enjoy forgiveness of sin in this life, seeing every act of sin is a branch, and so a part of a vain conversation, and "in many things we sin all." Then David, notwithstanding he was converted and enjoyed the pardon of his sins, Psal. 51:12, yet he was not delivered from a vain conversation, as appeared in the matter of Bathsheba, and Uriah. And, if our justification and remission of sin did depend upon our holy walking, then the Papists do well to teach justification by works.

Objection 9:

All men are by nature children of wrath, and under the curse till they believe, Eph. 2:3.

Answer:
The Death of The Law Over God's Elect

I grant all the elect are so by nature, under a state of wrath and curse, and they had perished in it, had not Jesus Christ by His death redeemed them out of that state. And although they were so by nature, yet at the same time they were also sons of grace and love. By nature accursed, by grace in election sure to escape it, and blessed. By wrath, I understand is meant the curse of the Law, the punishment due to sin. By nature I understand the state of nature, viz.: the state and condition of man by reason of Adam's fall, for all men were considered in him, and by his fall he made them all sinners, Rom. 5:18. So, all the elect were considered in Christ, Who by His death, did free all the elect from this fall of sin and death; so as never since Christ's death, none of the elect were under that state of wrath or curse, nor indeed could possible be for these Reasons.

1) Because then "Christ redeemed them from under the Law," Gal. 4:4,5. "Thou hast redeemed us by thy blood," Rev. 5:9. "Christ was made under the Law," that we might be taken from under it. "We are the children of the free woman," Gal. 4:26,31. "We are delivered from the Law, wherein we were held:" Rom. 7:1, etc. "Now we know, that whatsoever the Law saith, it saith to them that are under the Law," Rom. 3:19. But we now are "not under the Law," therefore it has nothing to say to us, we "are under grace," Rom. 6:14.

2) Because Christ, by His death, put an end to the Law, the Law was not to last any longer then till Christ came; "The Law was added till the seed should come," Gal. 3:19. "Christ is the end of the Law:" Rom. 10:4. It was never in force against any of God's elect since Christ's death. "We are freed from the Law by the body of Christ," Rom. 7:4. Christ in "his flesh did abolish the Law of Commandments:" Eph. 2:15,16; Col. 2:13,14. "Now we are delivered from the Law," Rom. 7:6. "Against such there is no law:" Gal. 5:23. If the Son shall make you as free in your consciences, as the elect are free in Him, you shall see, and say you were free indeed, John 8.

3) Because the Law is dead to us, and we to it, "As a woman is freed from the law of her husband if he be dead:" so are we from the law. "Wherefore my brethren, we are become dead to the law by the body of Christ, that we should be married to another, even to him, that we should serve in newness of spirit, and not in the oldness of the letter," Rom. 7:1-7. This new husband is better than the old. Welcome Christ, and farewell Law. Now we have nothing to do with the Law, nor the Law with us, "Our old man is crucified with him," Rom. 6:6. "He that is dead is freed from sin:" v.7. "We are dead with Christ," v.8.

4) Because there is none of Moses' law now in force, to the elect, with curses to be under, no law, no transgression, no curse, no penalty in force now. For when the Law ceased, the curse of the Law ceased also with it. The Law said "Cursed is every one that continueth not in all things which are written in the book of the law to do them," Gal. 3:10, Deut. 27:10,26.

5) Because "Christ hath redeemed us from the curse of the law, being made a curse for us, that the blessing of Christ might come upon us," Gal. 3:13,14. Christ has underwent all the curses, that all His chosen might not suffer any at all of it. And seeing none could be redeemed from the curse without His death, Christ did die. There shall none be saved, but such as were then redeemed by His death, for He will die no more, Heb. 9:25,26.

6) Because that liberty which the Saints stand in and enjoy when they believe, was not procured by their conversion and faith, etc., but by Christ upon the Cross. "Stand fast in the liberty wherewith Christ hath made us free," Gal. 5;1. This liberty believers now enjoy, but it was purchased then by Christ's death. For then, we were perfected for ever, Heb. 10:14.

Yet until men be converted, they are visibly in a state of wrath and death.

7) We were never since in our sins, therefore the curse has no place, it has nothing to do with us, we have no sin, for "all our sins were laid upon Christ," as Isa. 53:6. "Christ was made sin for us," 2 Cor. 5:21, "and Curse for us," Gal. 3:13. He then "destroyed the power of death and the Devil for us," Heb. 2:14, or else we cannot be saved. Consider, Rom. 5:18 and 19, the head and the members, viz. Christ and all the Elect are but one, Heb. 2;11, they make but "one body, one Christ," 1 Cor. 12:12, therefore "we were crucified with Christ," Gal. 2:20, dead and "buried with Christ," Rom. 6 and "were quickened together with Christ," and "raised up together with Christ," Eph. 2:5,6, "we were without God afar off, and made nigh by the blood of Christ, the enmity was slain and reconciliation" was made "by the Cross," and by nothing else, Eph. 2:12-17. So that never since Christ's death, none of the Elect are under wrath or curse, for Christ has fulfilled the law for us.

The Liberty of the Sons of God

Lo, this is the liberty of the Sons of God; (though none but Believers can know that they are Sons or elected). A Believer may triumph and say, "Blessed be God who has given us, victory by Jesus Christ; the law with the curse is dead, the visage of it terribly affright many. But I see it is without any life, therefore law I care not for thee, I fear thee not, do thy worst, thou hast no power to hurt me, I will not be justified by thee, I will not let thee come into my conscience to trouble me, I will not hear thee, nor have any thing to do with thee, no law, no curse, no Devil, no death, nor any thing else, cannot hurt me, nor any of the Elect, For we are not under the law, but under grace," Rom. 6:14.

Christ, The True Light, Puts Out All Other Light and Fire

It may be this light will offend some, for when the Sun breaks forth, and shines in its strength, it's an offense to weak eyes because they are not able to behold it. It's reported of the Eagle, that she can look upon the Sun, and she tries and rejects those to be her young, that cannot look on the Sun when it shines its strength. So none but Eagle-eyed Saints, can endure to look upon the Son of righteousness, thus shining in His glory. And as it is also observed, that the light of the Sun puts out the fire, and the light of the Candle, etc. as not enduring any light but itself: So it's here where this Son Jesus Christ comes, out goes all fire and candle light. Not a spark of our own fire remains, but all is in an instant put quite out, not one spark is left to warm or comfort us withal, Isa. 50:10. All our good works and righteousness is departed from us, but it is no matter, let them all go, because Christ is come: he is light and heat, and a better strength and comfort, we need no other light, now Christ is come and shines most powerfully and gloriously in his brightness without the help of any thing else, that so Christ may be all in all, Col. 3:11, 1 Cor. 15:28.

What then shall we sin, because we are not under the law but under grace? God forbid, Rom. 6:15.

We are dead to Moses' Law, but not to Christ's Law

When the Apostle had taught that we were redeemed from the law, and the law was abolished by Christ, and we were dead to the law, etc., it seems by the Apostle's words, that some did judge that He destroyed the law. Therefore, he says, "do we then make void the Law, God forbid, yea, we establish the law," Rom. 3:31. The law is "holy, just and good." This was necessary to silence Cavilers, and also to inform such believers, who through mistake might think that they were lawless now and they might do any thing. This is a miserable mistake. All who believe are bound to observe the moral Law. Now we are dead to Moses' Law, but not to Christ's, "now we are married to another," Rom. 7:4, to Christ; we ought to be subject to him and obey his commands, and though we may not bear Moses, we must bear Christ, He has a yoke for our necks and we must put it on, and bear it, "Take my yoke upon you," Matt. 11:29. Christ gives the same law, to be a rule to all His to walk in, and obey Him in. Christ's Testament is His will, which is full of His commands.

Nothing to Do For Our Salvation But Much To Do For Christ's Service

I grant we have nothing to do as a cause or means of our acceptation, justification, or salvation, etc.. Yet we have much to do, for to honor and glorify God, and herein is my father glorified, that ye bring forth much fruit, John 15:8. And although there is no curse or wrath annexed to Christ's commands, (as there was to Moses' law, Gal. 3:10) to constrain us to keep the law, or to be inflicted upon us, when we fall and come short, yet know that the power of divine love sweetly and violently constrains a soul to obey Christ's words, "The grace of God that bringeth salvation, teacheth us to deny ungodliness and worldly lusts, and to live soberly and righteously and godly in this present world," Titus 2:11,12. Christ says "if any man love me, he will keep my words," John 14:23 and 15:16. See Eph. 2:10.

Those Who Love Sin, Live In Sin and Take Pleasure in Sin, and Say They are Christ's, Are Liars

Therefore, if there be any who love sin, live in sin and take liberty to sin, live basely, in lasciviousness, or drunkenness, or uncleanness, or lying, or cheating, or in any sin, let them say what they will, they are Liars, 1 John 1:6, they mock themselves and others, let them consider, Gal. 5:13-23 and 6:5,7,8; Rom. 2:17, etc. and all men are to look upon them to be liars, yea, and the basest among men, who turn God's grace into wantonness. For as a man believes, so he obeys, and as a man's works are, so is his faith good or bad.

When Christ Comes To His, It is Their New Nature To Be Holy Even as It Is The Nature of a Fire To Burn, 2 Corinthians 5:17

Where Christ comes, all old practices are done away, and all things become new, 2 Cor. 5:17. They cast not off the commands of God, but desire and endeavor with all their souls to obey them. Though we are not capable of perfection in our obedience, it is as natural that where the love of God has appeared, where it is in truth in the soul, as for fire to burn, there it constrains the soul to submit to Christ in obedience, and fire shall as soon cease to burn, as for such as are converted for to cease to live godly, and live wickedly.

The saints Christ's yoke easy, and a sweet mercy it is for them to observe it. It's good to do good and to cease to do evil as I have proved elsewhere. Christ says, "He came not to do His own will, but the will of Him Who sent Him", John 6:28,29, therefore far be it from us to think that we have liberty to do our own will, no, no, we must serve the Lord Christ, yet in visible appearance before they be called there is no difference.

Objection 10:

Such as believe not cannot please God, Heb. 11:6, therefore they are not justified.

Answer:

The Apostle speaks of actions that are done without faith as sinful, because the goodness of an action is required, that all the parts and circumstances of it be good also, whereof faith is one, and when that is wanting, the action is sinful, and condemned by God; therefore he says, By faith Abel offered unto God a more excellent Sacrifice than Cain, Heb. 11:4.

Objection 11:

But God hates all the workers of iniquity, Psal. 5, unbelievers are workers of iniquity, therefore God does not love them, and so they are not justified.

Answer:

Then it seems that God's love and Grace, is to men according to their works, and as they deal with Him; this is the old principle of the Papists, and quite contrary to the Scriptures, as appears, Rom. 5:8-10, Psal. 103, and 130:3-8.

The Elect before their calling, and after, do many actions that are sinful, in which they are workers of iniquity, yet God was ever pleased with their persons in Christ, "in whom they were accepted."

God Never Hated The Persons of His Elect

God never hated the persons of those who belong to the election of grace, he loved them before the world began, so as to choose them, although he knew what they were, and what they would do: is he so changeable, as now to hate their persons when they sin, and afterwards to love them again when they believe; God says (otherwise) I have loved them with an everlasting love, therefore with loving kindness have I drawn thee, Jer. 31:3. "I am the Lord, I change not, therefore the sons of Jacob are not consumed," Mal. 3:6. And to say that God did purpose to love them but He did not love them, is ridiculous. For God loved them as much before they believed, as he does when they believe, though it appears not.

Before conversion men are dead, and cannot believe till God give faith, Phil. 1:29. Is conversion and faith a fruit of hatred or love? If you say, of love, for so it is, then it will follow that God did love the elect when they did work iniquity, yea before they did believe, else he would not have given them faith; therefore those, Psal. 5:5, are such as belong not to the election of grace; for the next verse says, Thou shalt destroy them: v.6. But the elect shall never be destroyed; or else the Scripture is to be understood, that persons who live in sin appear to be such as shall be destroyed. Which I grant, and when they believe and forsake such ways, it appears otherwise, that even then when they were at the worst, they were in the love of God, and ordained to life. See 2 Tim. 1:9,10; Eph. 1:4; Acts 13:48.

Objection 12:

All who do not believe are in a state of condemnation, yea they are condemned already, therefore they are not justified, Mark 16, John 3.

Answer:

We are to understand these and the like Scriptures, to speak what men are according to visible appearance, and not what men are in respect of God's eternal decree and appointment. If it be said, the Word of God is the will and mind of God, I grant it according to the true sense and meaning of it, and if it be the will of God that they shall be damned, then I say they shall never be saved, because the Lord says, "My counsel shall stand, and I will do all my pleasures," Isa. 46:10. See Acts 2:23, Heb. 6:17. Yea, and if they be "condemned already," there is no way to escape it. Also, seeing all who now believe, were sometimes unbelievers, and if it was the will of God then that they should be damned for their not believing for the Word says, "Whosoever believed not shall be damned," Mark 16:16, according to your exposition, God has or must change His will, or else all men must of necessity perish for their former unbelief. See Isa. 14:24.

2.The elect are not under the Law, but under grace: Rom. 6:14. Therefore the Law has nothing to do to sentence and curse them, they being in Christ, Eph. 1:4. There is no condemnation to them, Rom. 8:1,33.

Objection 13:

The Scripture says, he shall redeem Israel, and he shall justify many; but they are not redeemed, nor justified until they believe, Psal. 130:8; Isa. 53:11.

Answer:

We are to consider when these and the like places were written, which was before Christ died. From hence it is, that they are most commonly expressed in the future tense, He shall, and that not only in the Old Testament but also in the New, it is said, "He shall save his people from their sins." For as yet Christ was not born, as appears, Matt. 1:20, 21. But after Christ's death, the Scriptures speak in the present tense as done, because, indeed, He had actually done it. Therefore, it is said, "We (are) sanctified through the offering of the body of Jesus," Heb. 10:10. "He hath offered one sacrifice for sins for ever," v. 12. "By one offering he (hath) perfected for ever," v. 14. "Having obtained eternal redemption for us," Heb. 9:12. "So he hath loved us, and washed away our sins in his own blood," Rev. 1:5. So that it is already done. It is not now to do.

Objection 14:

Men are not justified until they are in Christ, and men are not in Christ until that they believe, for men are in Christ by faith. Andronicus was in Christ before Paul.

Answer:

The Scripture says, that "Christ dwells in our hearts by faith," but where does it say, that we are in Christ by faith? The in being in Christ, in Eph. 1:4 is by election, and not by faith. The visible Church is called Christ, and those in the visible Church are said to be in Him. This is the being in Christ that is spoken of in John 15 as appears, v. 2-4. A contrary exposition enforces falling finally from grace. In this visible Church, one is in before another, as Andronicus was.

Also he being converted before Paul. He appeared to be in Christ before Paul did so appear. But, the being in Christ, Eph. 1:4, the elect are not in Him one before another and a third being in Christ we know not.

Objection 15:

The Scripture does not say that any shall be saved but such as believe, therefore faith is essential to salvation.

Answer:

No more do the Scripture say that any shall be saved but such as obey him: 2 Thes. 1:8, 9; Heb. 11:14, and 5:9; Prov. 28:18; Matt. 19:17, 23; John 14:23. Who can do this? It will follow by your reason that good works are absolutely necessary to salvation and perseverance to the knowledge of it, (because the Scripture says, "He that continues to the end shall be saved," Mark 13:3, as well as "he that believes shall be saved," John 3:16) and so when men have persevered to the end of their days they may know it.

Secondly, the Scripture declares unbelief to be a sin, and that the sins of the elect shall not deprive them of the love of God nor salvation, Psal. 89:28-39 with Rom. 8:33-39. What the Lord has purchased for His, they shall enjoy in His time because "he is faithful that hath promised it," Heb. 10:23. If "we believe not, yet he abideth faithful, he cannot deny himself:" as 2 Tim. 2:13. And if "not any thing shall separate them from the love of God," unbelief shall not, Rom. 8.

Objection 16:

But God has decreed the means as well as the end, and faith is one of the means.

Answer:

1.We grant God has decreed the end and the means, and whatsoever God has decreed shall unavoidably come to pass.

2. But we deny that faith is any means of our Redemption, Justification, or Salvation. Nothing but the Lord Jesus Christ is the means of our salvation.

3. There are means that are necessary to the revealing and enjoying the comfort of it, as the Holy Spirit, and as Ministers to reveal it, and faith to receive it.

4. Also there be fruits and effects of the love of God, and calling, etc., as faith, love, and our obedience to Christ, which all those who are the Lord's, prize in their place, yet these are no means of our salvation.

Objection 17:

Faith makes us sons, for we are the sons of God by faith: Gal. 3:26. So that application of Christ, makes Him ours.

Answer:
Adoption, Faith, Knowledge and Sonship

1. By faith we know our selves to be sons of God.

2. Faith makes us not sons, but predestination: Rom. 8:29. We were made the sons of God when we were predestinated, "Having predestinated us to the adoption of children," Eph. 1:5. By being given to Christ, we became sons, and brethren to Christ, John 17:6; Isa. 8:18; Heb. 2:13, we "were given to Christ" before Christ died. "In bringing many sons, unto glory through suffering," Heb. 2:10,11. "For he that is set apart, and they that are set apart are one, for which cause he is not ashamed to call them brethren.: So that adoption is acceptation of us in Christ; and our being Christ's makes us the seed, (sons) Gal. 3:29. Therefore, not our believing, for adoption is without and before our believing, Eph. 1:5, 6; Heb. 2:10. Adoption is before our redemption and comprehends all spiritual privileges, as redemption, reconciliation, justification, and glorification, Rom. 3:24 and 8:29, 30. The elect were sons before they believed; "Because ye are sons, God hath sent forth the Spirit of his Son into your hearts," Gal. 4:6, unless they could believe without the Spirit, Gal. 5:22. They were sons before they believed. Because they were sons, God sent them the Spirit of His Son so that by Him they might believe and know that they were sons, both then, and before they believed.

(Note: In the above statement we beg to differ on one point. We do not believe that adoption made us God's sons. We have always been God's sons in His Covenant, plan, purpose and mind. True, we are predestination unto the ADOPTION OF SONS, but not unto our eternal sonship. Adoption is a blessing which must come to the Elect because of their union with Jesus Christ. That means Christ was God's Son before His adoption. Did Chist's adoption make Him God's Son? If Christ were not adopted, then from Whom do we receive our adoption? Don't we have all things through our union and standing in Jesus Christ? Adoption is the manifestation and testimony of our Sonship as it concerns our PHYSICAL BODY!)

And to say they did not appear to be Sons until they believed, is true, but to say the Elect are not one with Christ and no sons until they believe, and that believing makes them sons, is to say our believing makes Christ ours. This we cannot assent to. For this is to set faith above Christ and makes our happiness to depend not upon Christ, but upon faith, making faith give us our interest and union with Christ, so that unless we believe, Christ is not ours nor is He any puprose to us. So then Christ died for the sins of no man, or so died for men's sins, as He saved no man by His blood. And so Christ must die for us, but our faith must save us. Thus many make Christ a servant to wait and tend upon faith, and to be at the command of faith. This we may not bear.

CHAPTER THREE

The Place Of Faith In Justification

Objection 18:
The Scripture says, we are justified by faith, Rom. 5:1.

Answer:
How Faith is Put For Christ

1: The word Faith is diversely understood. Sometimes by faith is meant knowledge, Rom. 14:22. And sometimes faith is meant the doctrine of faith, Jude 3. So also for the profession of faith, Rom. 1:8. Thus, Simon Magus believed. Also, by faith we are to understand the power by which we believe, Gal. 5:22. Sometimes by the word faith, we are to understand Christ, Rom. 4:13; Gal. 3:16 with 19-23. Ten times at least in this chapter, the word Faith is put for Christ.

The Sciptures Speak of Gospel Works As Saving As Well As Faith To Show Our Union With Christ In His Good Works Which Become Our Good Works

Also we are to consider, the Scripture speaks the same things of works that it speaks of faith: "He that believes shall be saved:" Mark 16:16. "He that walks uprightly shall be saved," Prov. 28:18. "If thou wilt sell all, and give it to the poor, and follow me, thou shalt have treasure in heaven." "If thou wilt enter into life, keep the Commandments," Matt. 19:17-23. "He that continues to the end shall be saved," Mark 13:3. "A man is justified by works, and not by faith only," Jam. 2:24. "Take heed unto thy self, and unto the doctrine: continue in them; for in doing thus, thou shalt save thy self, and them that hear thee," 1 Tim. 4:16. "What knowest thou, O man, whether thou shalt save thy wife?" etc., 1 Cor. 7:16. So salvation is ascribed to faith: "And he said unto her, Thy sins are forgiven thee, thy faith hath saved thee," Luke 7:48-50. "We are saved by hope," Rom. 8:24. "Baptism saves us," 1 Pet. 3:21. Yet "Christ is he who saves His people from their sins," Matt. 1:21.

In The Scriptures What Is Proper To Christ Only Is Often Atributed To Faith As Well

To Show Our Union With Him In His Faith Which Becomes Our Saving Faith

So the Scriptures do oft give that to faith which is proper to Christ, as

"we live by faith:" Gal. 2:20; "by Christ," John 6:57.

"We have remission of sins by faith," Acts 13:38, 39; "by Christ," Eph. 1:7, Col. 1:14.

"We are justified by faith," Rom. 3:28, Gal. 3:24; "by Christ," Isa. 53:11, Rom. 5:9.

"We have peace with God by faith," Rom. 5:1,2; "by Christ," Eph. 2:3 and 3:12.

"We are sanctified by faith," Acts 15:9; "by Christ," Heb. 10:14, 1 Cor. 1:30.

"We overcome the world by faith," 1 John 5:4,5; "by Christ," John 16:33, 1 Cor. 15:57.

"We are the sons of God by faith," Gal. 3:26; "by Christ," Eph. 1:5. We "have an heavenly inheritance by faith," Acts 26:18; "by Christ," Gal. 4:7.

"We have eternal life by faith," John 3:16 and 5:24 and 6:47; "by Christ," 1 John 5:11,12.

"We are saved by faith," Eph. 2:8; "by Christ," Matt. 3:21, John 3:17.

These things are not proper to faith, but only to Jesus Christ alone.

Also the Scripture says, it's "God that justifieth:" Rom. 8:33 with 3:24. "Christ is said to justify:" Isa. 45:25 and 53:11, that we "are justified by his blood," Rom. 5:9 with Rom. 8:34,35. The Spirit of God is said to justify, 1 Cor. 6:11. "These three are one," 1 John 5:8.

The question then is, by which of these we are justified before God? We conceive that is only by Jesus Christ.

Justification By Christ Alone

Our Reasons why we ascribe it to Christ alone are:

1. Because it promised of Christ, that He should justify many, Isa. 45:25 and 53:11.

2. Because when the Scripture expressions seem to contradict one another, those expressions that ascribe most to Christ are the clearest and nearest the center. The rest are to follow that point, and be interpreted by them. For the Scriptures are to be interpreted for Christ, and not against Him.

3. Because the whole voice of the Scripture being laid together, does wholly drive to set up, and exalt Jesus Christ alone, to acknowledge Him to be as He is all in all, Col. 3:11. Therefore, He is called, "The Author of salvation," Heb. 5:9, and the means of our salvation through His blood, Eph. 1:7, Col. 1:14; and Salvation itself, Isa. 49:6. If we should not ascribe our justification to God, to Christ alone, God could not be all in all, 1 Cor. 15:28; Col. 3:11.

4. Because all things else besides God are but means of our knowing and enjoying him that is the substance.

5. Because all that faith can do, is only to receive remission of sins, Acts 26:18. It cannot give remission of sins. Faith cannot satisfy justice nor merit pardon for the least sin, etc.

6. Because the Scripture says, "We are justified by his blood:" Rom. 5:9, etc. These and the like Reasons cause us to conceive that we are justified only by Christ alone.

Therefore, when the Scripture says we are justified by faith, by faith, we are to understand Christ: or else to understand it not properly, But in a large sense, not as if faith did justify us, but only Christ. For:

In The Scripture The Similtude of a Thing Is Often Given the Name of The Thing It Signifies

1. It is the language of the Scripture to give the names of things to that which is not the thing, but the similitude of it; thus the similitude of Samuel is called Samuel: 1 Sam. 28:14,15. And an Image is called a God: So the Priests' offerings are said to cleanse men from sin, Lev. 20:30, and yet they nor their offering did not take away sin.

How We Are Justified Before Men By Our Works

2. So we may be said to be justified by faith, as well as we are said to be justified by our works, Jam. 2:24, because by it we are justified to men, and cannot be justified before men without faith and works. James 2:24.

Faith Has A Relation And Dependance On Christ

3. Because faith has a relation and dependence on Christ, the one implies the other as a father implies a son; and a husband a wife, they are relatives. Faith looks only to Christ, and fixed in God: "That your faith and hope may be in God," 1 Pet. 1:20,21. Faith and Christ go together, where one is present, the other is present also.

In the Scriptures The Effect Is Put For The Cause In Many Places

4. Inasmuch as faith most honors God, and is all for God, and we enjoy the comfort of our justification through faith, Phil. 3:9; Rom. 5:1, it may have the name in as much as faith is an effect of justification. Now it is the manner of Scripture to put the effect for the cause, Rom. 9:33 with Isa. 28:16, for making haste in Isa. Paul says, shall not be ashamed. Shame and confusion being an effect that follows haste. So sinners are said to love death, because they love sin which is the cause, and death the effect. Some affirm faith does justify, because by faith we receive our justification, by the same reason the hand that receives a pardon from the Prince, it may be said his hand pardoned him, and why may he not as well say he pardoned himself, because his hand did receive it? I thought giving and receiving had been two things. And if faith may be said to justify, because it receives justification, sure it is in a very large sense. And seeing we, by the act of faith, receive justification, etc., then it's the acts of faith that justifies. Which yet some evade.

Faith Cannot Justify Because It is Not Our Righteousness

Secondly, our faith, that is to say, our believing cannot justify us, because it is not our righteousness. For not any thing can be our righteousness or justification unto us, but that which is made sin and curse for us, only Christ is both these to His: "He hath made him to be sin for us, Christ hath redeemed us from the curse of the law, being made a curse for us," Gal. 3:13. Therefore he "bare our sins, and was wounded for us, that he might bring us to God," 1 Pet. 1:18.

Christ, Who Only Is Our Preace, Our Reconciliation And Our Righteousness, Can Justify Us

Nothing can justify us, but that which is our reconciliation, our righteousness and peace. Nothing can procure peace to us but that which justifies us and covers our iniquities that "separate us from God," Isa. 57 and 59:2. "For he is our peace, who hath broken down the middle wall of partition between us," Eph. 2:14, 15, 17. Can faith do these things for us? Surely not. Christ became our righteousness by His obedience. Or more strictly by His obedience to the death of the Cross: Col. 1:20, Eph. 2:16. God did ordain Him to be our righteousness, 1 Pet. 1:18-20, and therefore, we ought to look upon Christ to "be our righteousness," because God "hath made him" so: 1 Cor. 1:30, 2 Cor. 5:21. Nothing can redeem us, and set us free from bondage but Christ: Heb. 2:14, 15; Heb. 9:26, 28. Nothing can present us holy, and unblameable, but Christ: Col. 1:22. Therefore, Christ's Testament declares that all the parts of our redemption, justification, reconciliation, and salvation, are attributed to Christ's blood, to His death: Col. 1:20, Eph. 2:16, Heb. 9 and 10, and Rom. 5:9. The "slaying of our enmity," the destroying "our spiritual enemies," etc. is attributed to "His Cross." Therefore, the word of the Gospel is called the Word or preaching of the Cross, 1 Cor. 1:18, 23. The main and special thing the Apostle desired to know, and drove at in all his Preaching, was nothing else but "Jesus Christ and him crucified." And if the preaching of Christ in wisdom of words, the Cross of Christ might be made of no effect, 1 Cor. 1:17, much more do they make the death of Christ of no effect who will have any thing besides Christ alone to be their righteousness, in whole or in part.

Justification May Be Ascribed To Many Things When Taken From Christ

Men please themselves with a conceit that they do not dishonor Jesus Christ in ascribing their justification to faith, because faith is a grace of Christ, and so from Christ. But, by the same reason, we may ascribe our justification to love, patience, temperance, goodness, etc., because they are from Christ and fruits of the same spirit faith is, Gal. 5:22. And may we not also by the same reason ascribe our justification to all our spiritual performances such as prayers, tears, and all our good works, because the power by which we do these is from Christ: "For without me," Christ says, "ye can do nothing," John 15:5. O all ye sons and daughters of the most High, lift up your voice, and cry, No inherent holiness to justification, as well as no works of the Law; for whatsoever is in us, and acted by us, and passes through us, is defiled by us, "All our righteousnesses are as filthy rags," Isa. 64:6. Not by works of righteousness which we have done, but according to his mercy he saved us," etc., Tit. 3:5-9. "But in the Lord have I righteousness," Isa. 45:24, 25. "He is our righteousness," Jer. 23:6. "I will make mention of thy righteousness, even of thine only," Psal. 71:16. "My tongue shall talk of thy righteousness all the day long:" verse 24. For no other righteousness can be compared to this. As it is acted by us, it is not worth the talking on.

Our Justification Is Not By Our Faith Because Nothing We Do Is Perfect

3. Our believing cannot justify us because nothing that we do (though by grace) is perfect. Our best acts and works of righteousness, by reason of the sin and corruption in us, that cleaves to all we do, is defiled with some spot of sin. Therefore, it has not that perfection the Law of God requires. So that our believing is so far from justifying us, as God may reject it as sin; as when our love is not so much or such as it ought to be, then it is imperfect, and we sin. So we say of our faith, our believing is called unbelief, Mark 9:24.

Our purity cannot justify us, for it is not perfect, if "all our righteousness be as filthy rags:" Isa. 64:6, Tit. 3:5, is "not our act of believing" so does not Daniel include his most holy acts, when he names his righteousnesses? Dan. 9:18.

The perfect love in 1 John 4:18 is the love of God manifested to us, not our love to Him.

The Act of Faith is A Work

Fourthly, our believing cannot justify us, because the act of faith is a work, and if we be justified by our faith, then we are justified by works. That the act of faith is a work, appears:

1. Because we are commanded to believe (as we are) to love one another, as he gave us commandment, 1 John 3:23.

2. To obey a command, is a work; but to believe, is to obey a command, 1 John 3:23, 24. Faith is an obeying of the will of God; therefore it's a work, and a good work.

3. It's a work, because we are reproved for the smallness of our faith: Christ said, "O ye of little faith," Matt. 6:30, "why are ye fearful? wherefore do ye doubt, O ye of little faith," Matt. 8:26. If faith were not acted by us (although the power is of God) why are we reproved for not believing?

4. It's a work, because the Saints are exhorted to exercise faith: "Let us draw near with full assurance of faith," Heb. 10:22. We are not exhorted to nothing but to that which is our duty, as it is to do a good work, as believing is.

5. It's a work, because to believe is a work of all the faculties of the soul, viz.: memory, conscience, affections, principally the understanding and will, Rom. 10:9,10.

6. To receive a thing is an act of the whole man; but to believe in Christ is to receive Him: 1 John 1:12. Therefore, to believe in Christ is a work.

7. Because unbelief is a work of darkness; therefore to believe is a work of righteousness, Tit. 3:5.

8. Because, to a good work faith is required, therefore, it partakes of the nature of a good work, and so is a part of every good work. (Heb. 11:4)

9. It's a work, because we are said to do it: If thou believest, I do believe, Acts 8:37. To believe is the action of the heart, viz.: will: With the heart man believeth. He does it as truly as he confesseth with his mouth, Rom. 10:9, 10.

10. If to confess Christ be a duty and a work (though by grace we do both), then is the act of believing a work also, and a work that we do, and is one of those works of righteousness that we have done, Tit. 3:5 with Isa. 64:6.

Objection 19:
Faith Is Not A Work Because It is Put In Opposition To Works

If it be objected, that faith is put in opposition to works, therefore faith is not a work.

Answer:
In These Cases Faith Speaks of Jesus Christ

I answer, when faith is put in opposition to works, then by faith is always to be understood, Christ. He alone is the mater of our righteousness. Therefore, when the Apostle excludes works from justifying us, we are to understand all our outward and inward acts, and all internal virtues, faith itself: Rom. 3:28. For no command of the Law could be obeyed without faith. Therefore faith was a part of the fulfilling of the Law. That faith was required appears, Matt. 22:37, 38, 40. The Law requires purity, but such as "believe not are defiled, their minds and consciences are defiled," Tit. 1:15. Therefore, faith was required as a deed of the Law, Rom. 3:28. "Not by works of righteousness which we have done, but according to his mercy he saves us," Tit. 3:5. Does not the Apostle in these words exclude all in us, or that we do, to justification? And inasmuch as to believe is required the power of God, so that in respect of the power by which we believe in Christ it may be said to be a work of God, John 6:29. And as acted by man, a work of man by God's grace, Rom. 10:9,10.

Fifthly, if we speak of justification in the conscience, in a strict sense, faith cannot be said to justify the conscience, for this is the work of the Christ's Spirit which speaks peace to the soul: "The things God hath prepared for us, he hath revealed unto us by his Spirit," 1 Cor. 2:9,10, saying, "I am thy salvation, I have done away thy sins, I will remember them no more," Heb. 10:15, 17. "The Spirit beareth witness to our spirits, that we are the children of God," Rom. 8:16. Now the work of faith is, to assent to the truth of this testimony, and receive it. Now to assent unto, and receive a thing, is not to manifest it; for giving and receiving are two things; as to declare a thing, and to believe the Declaration are two things, Eph. 3:5.

The Three Who Bear Record

"There are three that bear record in heaven, the Father, the Word, and the Spirit, these agree in one," that our sins are forgiven. "There are three that bear witness on earth,"

1. the Spirit,

2. water, viz. dipping Baptism,

3. Blood: viz. the Sacrament of the Supper, wherein Christ's blood is shed, and His body broken.

These three agree in one, that is, they witness, hold forth, and declare the "record, which is, that God hath given unto us eternal life, and that this life is in his Son," 1 John 5:7, 8, 11, 12. By which it appears that faith is none of the three witnesses in heaven, nor any of the three on earth.

Love Is Greater Than Faith

If faith did justify us, would it not follow that faith were greater and more to be prized than love? Yet love is greater, 1 Cor. 13:13.

We may, more properly, be said to be justified by the Scriptures, the Word of God, than by our believing. For they evidence to us our justification by Christ and happiness by Him. For how could we know the safety and happiness of a believer without the Word? Or that "the world was made of things that did not appear but by the Word," Heb. 11:2,3. How could we try the spirits, but by the Word of God, which is more pure than our believing? I will rest upon that more than on my believing, Psal. 119:42,89.

The Saints Are Justified Before They Believe

Sixthly, we are not justified by our believing, because all that are justified are justified before they believe, which will appear if ye consider:

1. The titles given to such persons whom Christ justified, they are termed sinners, enemies, ungodly, Rom. 4:5 and 5:8,10. The Scripture does not call any that are believers, ungodly. They have their name from their better part. Therefore, believers are called holy, Saints, living stones, babes in Christ. And, therefore, seeing they were justified when ungodly, they were justified before they believed. Their believing did not justify them. Christ justified many, by bearing their iniquity; He in taking away our sins made us righteous. This was our justification: Isa. 53:5,6,11 and Rom. 5:9.

Is A Sinner To Believe He is Justified When He Is Not Justified?

2. If I am to believe I am justified and that all my sins are forgiven me, is it true or false? If it be true that I am to believe, Isa. 40:1, 2, then I was a justified man and free from all sin before I believed it. Therefore, I am to believe it because it's true. If it be not true, and so is false, then it seems I am to believe a lie. For me to believe I am justified when I am not, is to deceive my self in believing that which is false. Also if I am to believe I am justified, when I am not justified, so I may be justified, this is to believe that which is false that it may be true, which is unreasonable. Because neither faith nor unbelief can make any thing true or false, nor cause the being of that which had no being before.

Faith Is the Means of Our Receiving the Knowledge and Comfort Of Our Justification

Therefore, when Christ, by His Spirit and Word of truth, declares and reveals to a soul that all his sins are forgiven and washed away in the blood of Christ, etc., it is a certain truth, and it is "the Holy Spirit Who bears witnesses because the Spirit is truth," 1 John 5:6. Therefore, seeing we are justified by Christ before we believed it, may we not believe that faith in us was either a cause or a means, or any instrument of it, but only a means of our receiving the knowledge of it, and of our enjoying the comfort of it.?

As for such as are troubled because they cannot believe, as they think; all that I can say to them is, Use the means to know where life is. Wait upon God, He calls one at the third hour, and another at the eleventh. Thou knowest not but there may be life in the Son for thee. It is there for thee if thou belong to the election of grace, else not. Also if thou hunger and thirst after righteousness, viz.: Christ, Matt. 5, said thou art blessed, and shall be saved.

Is There Righteousness In Faith In Addition to Righteousness In Christ?

Seventhly, they that say they are justified by their believing, know not what to stand to. Sometimes, it is the act of faith that justifies them. Sometimes it is not the act, but as it is a grace, then not for the excellency of it, but because God imputes it for righteousness. Then, there is a righteousness in faith itself. We place justification in Christ alone, by which means we are at a certainty.

If Justification Is In Faith and Not In Christ The Please Answer These Questions

They that think otherwise, if they please, let them satisfy me in these few questions:

1. Whether faith in the nature and power of it unacted do justify, or no: if yea, I desire to know how the power to believe apart from the exercise of it, can be known to us.

Can We Know When We Are Justified If It Is By Faith?

2. How it may fitly be called faith, when there is no believing, as there is not without the act, seeing faith and to believe is one thing? Whether the same light and power, etc. be not the same power by which we obey the rest of God's commands? And if it be, how you can distinguish it apart from it's act? And if it justify as it is a grace unacted, can you tell how, and when you were justified? And if it may abide in the soul one hour, and not act, why not two, and so two seven years? And whether then this opinion does not imply that a man may have faith in him, and be justified by it, and yet he never believe, nor know it? And if Faith justify in respect of the righteousness or meritoriousness of it, whether it will not follow that we are righteous in our selves and so, stand in no need of any righteousness in another, and so need not live by faith in the Son of God, seeing we have our righteousness in us?

If there be no merit, no righteousness in the act of our believing, but only God is pleased to accept it for righteousness, and reckon it so; whether it will not follow that God esteems and accepts of that for righteousness and imputes if for righteousness which is not so in itself? And whether this is for His honor or no? And whether it tends not to the dishonor of Christ that His righteousness in Him is not sufficient, and may not be that which justified those He died for?

Is It One Act or Many Acts Of FaithWhich Justifies?

Also whether one act of faith justifies, or many? If but one, how we shall know and distinguish it, that we may know we are justified, that we may not, after that act, act it so again in like manner needlessly? For what need is there for more than one, if one be enough?

If Many Acts Of Faith Are Required To Justify A Sinner, Then How Many?

If many acts of faith be required to justify a sinner, then it's necessary to know how many, that so we may know when we are justified? If we are continually to act our faith, because we sin continually, then it will follow, that we are not fully and completely justified, and that we may despair of ever having one quarter of an hour's sweet enjoyment of justification, because in less time than that, yea in the 10th part of an hour, no man can say he has not sinned in that time. And if so, then he is to be justified again, because he is unjust, and appears so to God? So a man cannot say three minutes together he is a justified man, till by faith we be justified again. And whether this be not for a man to justify himself, as Luke 16:15, surely it was not well done that will last no longer, and is to so little purpose. But this 'tis for a man to justify himself, he may see himself in the Priest under the Law, and his work to as little purpose, Heb. 10:1, 2, 11.

Making Faith Our Justification Holds Many Errors

Also the holding that our believing justifies us, draws in many errors:

1.That faith is the matter of our righteousness, and makes us righteous.

2.That God accepts of faith, and so of us for it; that for that He justifies us.

3.That God looks at, and respects our faith as much if not more than Christ, because all the fruit of Christ's death, etc., is made of no effect without faith.

4.That faith is a means essential to salvation, and so a cause. This denies that salvation depends alone upon Christ, that He is not the means, but a part of the means of our salvation.

5.They limit God in His love, in saying, some sins are forgiven, but not all.

6.They make faith the greatest means of their salvation, in saying, all other means are not to any purpose, or not effectual without it.

7.They attribute righteousness in part to themselves, in attributing it to their believing.

8.They quite overthrow the grace of God, in bringing in their work of believing.

9.They make justification not to consist in pardon of sin, but in a work of obedience, viz.: their believing; and deny Christ to have satisfied Justice for the sins of the elect.

10.They rob Christ of the greatest part of his work his glory, and give it to faith, and set faith in Christ's throne. And an hundred errors more may be reckoned up that will follow their opinion.

Objection:
We Are Justified By Faith and Christ Together

We do not say, that we are justified by faith alone, but Christ and faith together, etc.

Answer:
Is Christ Only Half A Saviour and Faith the Other Half?

1.This is as bad to us, in that you give not Justification to Christ alone; in that you say, that Christ does not do it, but Christ and faith together. So Christ is but half a Savior, if you make Him so much.

2. I desire to know why you may not add to Christ and faith, prayer, seeing the Apostle says, that "this shall turn to my salvation through your prayers, and the supply of the Spirit of Jesus Christ," Phil. 1:19. Ye see our salvation is attributed to be through our prayers as through faith, Eph. 2:8. Why do you leave out good works, seeing James says, "A man is justified by works, and not by faith only," James 2:24. Also Paul says, "Therefore I suffer all things for the elect's sake, that they may obtain salvation," 2 Tim. 2:10.

3. In that ye join any thing to God, to accomplish this work as a co-partner with Christ, Christ cannot have all the glory of our salvation. Faith must have a part of it, if not we our selves, for we believe, Rom. 10:9, 10.

This Is Treason Against the King, Jesus Christ

4. Ye deny that Christ has justified those for whom He died upon the Cross. You deny we are justified by Him, by His blood, that He has not washed away all our sins in His blood, Rev. 5:1; Psal. 89:19 with Isa. 45:25 and 53:11; Eph. 1:7; Col. 1:14, in saying, Christ has not presented us holy to God before we believe, Ye contradict Christ Himself, Eph. 5:27; John 19:28,30. O treason, treason! Thus many ways ye dishonor Jesus Christ, Who is only to be honored. Therefore, ye are guilty of treason against the King of Saints, our Lord Jesus Christ. Take notice of that, and consider of it.

Objection:
Faith Does Not Justify, But God Justifies Through Faith

We grant faith does not justify, but it's God Who justifies. But yet He does it through faith, therefore, not without it, Rom. 3:25.

Answer:
By Faith We Receive Our Justification By Christ Alone and Our Enjoyment Of It

Through faith, that is through Jesus Christ, "In whom we have redemption through his blood," Eph. 1:7. "Through the redemption that is in Jesus Christ," Rom. 3:24. So the word through Him is used, 1 John 4:9 through Him, and by Him is all one, Eph. 1:5, 7. "That the blessing of Abraham might come on the Gentiles through Jesus Christ," Gal. 3:14,8. So that through faith is through Christ. But if you will have it through faith, then it must be as through a pipe of conveyance we come to receive it: "That we might receive the promise of the Spirit through faith:" Gal. 3:14. And that is not to be justified by faith, but to receive it, and so as through a prospective glass we see all our righteousness to be in Christ. By faith we receive it and come to enjoy it in our consciences. This we grant, and this will stand with justification by Christ alone.

Distinguish Between Justification In Our Sight and God's Sight

When we say, that we are, and ever were, just and righteous before God in and by Christ, we learn to distinguish between our own sight and the sight of God. Ezekiel 20:43 speaks of our own sight. Job speaks in the sight of God. For that is in the sight of God that is not in our own sight. So, that no man is justified by the law in "the sight of God," Gal. 3:11. So to be just with God, "is to be cleared in his sight," Job 9:20, Rom. 3:20.

Christ Was Made Our Righteousness In God's Sight

So that when Christ was made our righteousness in the sight of God, then we were justified in His sight, which was before all time? For those who appear without sin, must needs appear just. But the elect appear so to God in Christ. "They are without fault before the throne of God:" Rev. 15:5; Song 4:7.

Because of Christ We are Blessed By Justification

Those whose sins were laid upon Christ are just, and therefore appear so to God, Isa. 53:11.

Those against whom nothing can be charged, are just, and appear so to God, Rom. 8:33.

Those who are in Christ are just: but the elect were so before the world, Eph. 1:4.

Those who are reconciled must needs be just: but this the elect were before the world. "God was in Christ reconciling the world to himself," 2 Cor. 5:19, and they were actually reconciled, in and by Christ on the Cross by "the death of his Son," Rom. 5:10. Therefore, this was before we believed.

Those who are justified are just: but this the elect were by Christ's blood, Rom. 5:9.

Those who are redeemed by Christ, are made just: "In whom we have redemption by his blood," Eph. 1:7; Col. 1:14, etc.

Those whose sins were all remitted are made just: but so are all the sins of all the elect by Christ, 2 Cor. 5:18-21.

Those who have a share in Christ's righteousness, they are righteous: but so have all the elect, 2 Cor. 5:21.

Those to whom God imputes no sin, they are just and righteous, but God imputes no sin to the elect. "God was in Christ, not imputing their trespasses unto them," 2 Cor. 5:19, therefore they were then blessed.

All The Elect Were Made This Way Upon the Cross

All the elect were made these by Christ upon the Cross. Therefore, they were then justified. They were justified before they believed. Yea, "God gave them grace in Jesus Christ before the world began, but manifested by Christ's appearing," 2 Tim. 1:9,10. But it's objected that these Scriptures are to be considered to be spoken unto believers, and whom God did so look upon because believers. I answer, if it were so, that is enough for me, if they appear so to God. Now they believe, they appeared so to God from eternity, for what God now sees, He ever did, and ever has. Knowledge is His sight, or else He was not ever infinite in knowledge. But that He was. Therefore, the elect ever had a being in the knowledge and love of God. Therefore, God looks upon the elect before they believe as well as after. And seeing the love of God is and ever was infinite, for God is love, 1 John 4:16, God has loved them as Christ was loved, John 17:23. Therefore, God loves not any the more, or the better because they believe.

Objection 21:

The Scripture does not call Christ faith, therefore by the righteousness of faith, Rom. 4:13, is not meant Christ, but the grace of faith that is in us by which we believe.

Answer:
Proof That the Scriptures Do Indeed Mean Christ in Some Places When They Use Faith

By faith in this place we are to understand Christ (as we are in some others) because He only is our righteousness, which I prove by these Reasons.

1. Because faith and Christ's righteousness are two several things: "To them that have obtained like precious faith through the righteousness of God, and our Savior Jesus Christ:" 2 Pet. 1:1, therefore faith is not this righteousness.

2. Because "God hath made Christ to be our righteousness," who of God is "made unto us righteousness," etc., 1 Cor. 1:30. Therefore faith is not our righteousness, Phil. 3:9.

3. Because the title righteousness, is only proper to Jesus Christ, Who is our righteousness, "this is his Name, whereby he shall be called, the Lord our righteousness," Jer. 23:6. And the righteousness in Matt. 5:6 is meant Christ. "Righteousness belongs to God," Dan. 9:7. Faith is not God.

4. Because faith shall cease, and be done away: 1 Cor. 13. But this righteousness shall never cease, therefore faith is not this righteousness: "My righteousness shall be forever," Isa. 51:8. This is God's righteousness.

5. Faith is a fruit of the Spirit Who is within us, but Christ's righteousness is without us, and not in us; it covers us, and makes us comely, beautiful, and glorious: "Unto her was granted that she should be arrayed in fine linen, white and clean: the fine linen is the righteousness of the Saints," Rev. 19:8 and 7:9,13,14. "I will greatly rejoice in the Lord, my soul shall be joyful in my God: for he hath covered me with the garments of salvation, he hath covered me with the robe of righteousness," Isa. 61:10.

6. Because this righteousness in which is our happiness and joy, by which we are accepted is in Christ, and not in us. It is the "righteousness of God in him:" 2 Cor. 5:21. "In the Lord have I righteousness," Isa. 45:24; Rom. 4:24. But faith is in us, therefore faith is not this righteousness. All this is out of us, and without us, 1 Cor. 1:30.

Righteousness Was Brought In At The End of Daniel's Seventy Weeks

7. Because this righteousness of which we speak, was not brought in in Daniel's time, but was to be brought in after the end of Daniel's seventy weeks: "Seventy weeks are determined, to make reconciliation for iniquity, and to bring in everlasting righteousness," Dan. 9:24. "My salvation is near to come, and my righteousness to be revealed," Isa. 56:1. But faith was not this righteousness, because that was within long before Daniel's time; for Abraham and the Saints believed. Also if faith had been this righteousness, Christ had not brought it in, because it was in before He came.

8. The Saints did not count faith this righteousness, nor their own righteousness, Christ was that to them. They said, "In the Lord have I righteousness," Psal. 71:16. "The Lord our righteousness," Jer. 23:6, they comforted themselves in this righteousness. "He will bring me forth into the light, I shall behold his righteousness," Micah 7:9. He then believed, therefore faith was not this righteousness. For righteousness and glory do not consist in faith, but rather subsists in us by it. I mean the comfort of this righteousness.

9. Christ only is our righteousness because He fills all in all things: Col. 3:11. "The fullness of him that filleth all in all," Eph. 1:23. "Who is the beginning, the first born from the dead, that in all things he might have the pre-eminence: For it pleased the Father that in him should all fullness dwell," Col. 1:18,19. He that places any righteousness in any thing but Christ, denies Christ the pre-eminence in all things. Therefore we say, "O Lord, thou art our righteousness," Ezra 9:15.

10. Man, when at the worst, all that he stood in need of was only a full and perfect righteousness by which he might be justified. Which, if faith could have been that to him, Christ might have been spared because God could have given us faith in Himself, if faith could have taken away our sins, and so justified us, Heb. 9:26.

11. It appears that faith is not this righteousness, because this righteousness of God is through faith: The righteousness of God through faith, Phil. 3:9. "Through faith:" Rom. 3:25. Therefore faith is not this righteousness.

12. Because the Saints expect not acceptance for any thing that is in them, or acted by them, therefore they say, "We do not present our supplications before thee for our righteousness, but for thy mercy sake:" Dan. 9:18 with Isa. 64:6. "Not by works of righteousness which we have done, but according to his mercy he save us