Confession of His Faith, Chapter 9 · Section 3
SECT. III.
§. 3.I Will come therefore to the point in question, and prove this Conclusion contrary to theirs.
Conclu. No man now living was Iustified, Pardoned, or Absolved actually from the guilt of sin, and Obligation to Death, at the time of Christs death, or undertaking▪ or from eternity, or at any time before he was born, or before he did believe; (or being an Infant, had a Believing Parent.)
Though I think it reasonable that the Case of Infants and Heathens that hear not the Word, should be *I mean not whether they are at all justified, but of the manner.laid by in this dispute, least the case be carried into the dark, and men argue à minùs notis.
I put the Conclusion in their own terms: To me and other men, all these (or 3 at least) are one and the same thing, viz. To be actually justified, and pardoned, and Absolved from the guilt of death, and Absolved from the Obligation to Death or Punishment. Guilt is an Obligation to Punishment; at least, Guilt of death distinct from the meer Reatus Culpae. The dissolving of the Obligation to Punishment, is Pardon (that is the true Nature of pardon.) Pardon is taken by some to be the whole of Justification, and the same thing; though notionally differing: by others to be part of it, and Imputation of righteousness the other part: or Accepting us as Righteous, as others. If therefore we are Absolved from the Guilt of Death, and from the obligation to Punishment, then we are certainly pardoned and justified. And this must be in Law-sense, as to Right and Title, and Constitutively, at least. For it is the Law that obligeth us to Punishment, and concludeth us under guilt: therefore if the Laws Obligation to Punishment be dissolved, then in Law we are pardoned and Constituted Righteous. This is it therefore that I deny, and shall now confute; and in this sense I shall disprove the pretended pardon and Justification of the Elect, at the undertaking, or death of Christ.
Argument 1. From Ioh. 3. 18. He that Believeth on him, is not condemned: but he that believeth not, is condemned already. He that is condemned, is not pardoned, absolved or justified: He that believeth not, though Elect, is condemned; therefore.
I know nothing that can be said against the Major, but that he may be condemned in one kind▪ and yet absolved in another. But that is nothing to the Argument, as long as Condemnation and Absolution are here taken in the same kind. Absolution, as you heard, is taken for Dissolving guilt of Death, or Obligation to Punishment, or Absolving from these: And Condemnation here must needs be taken as opposite to that kind of Absolution: for to that in conscience it is not opposed, as I have already proved: And to that at Judgement, whether by Witness, Advocate, or Sentence, it cannot be here opposed: For many that are now condemned as unbelievers, shall Believe▪ and then be Absolved.
The common answer is against the Minor, that the Text speaks only of such Unbelievers, as shall so live and dye and are not Elect: But when that is proved, they say something. In the mean time, if Christ say without limitation, that He that Believeth not is condemned already; We shall take it for a Contradiction and not an Exposition, to say, the meaning is, Not all that believe not are condemned, but they that shall so live and dye: Else I know not what Scripture may not be thus perverted. So Origen, or any of that mind might have said, that the Text which saith, Their worm dyeth not, and their fire is not quenched; is not meant of all the damned, but of those that continue there Impenitent and Unbelievers.
Argument 2. They that are dead in Trespasses and Sins, and by nature the children of wrath, even as others, were not justified, absolved or pardoned, as aforesaid, in Christ, before they believed or were born. But many of the Elect were (after Christs death) dead in trespasses and sins, and by nature the children of wrath, even as others▪ therefore.
I think the Major needs no proof. The Minor is expressed, Ephes. 2. 1. 3. All the answer that is commonly given is, that They were Justified in Christ, and yet children of wrath in themselves: But what is the meaning of in Christ, and in themselves? One man hath but one person, and that cannot be at once justified and condemned, in the same kind. Its like they mean as Mr. Eyre expresseth himself; that it is not we that are the subject of that Righteousness, but Christ. That is plain dealing: but then it is undenyable that it is not we that are justified by it, but Christ: For no Accident is ours, or can denominate us, whereof we are not the subject.
Argument 3. From Ephes. 2. 12. At that time ye were without Christ, being Aliens from the Common-wealth of Israel, and strangers from the Covenants of Promise, having no hope, and without God in the world. They that are thus without Christ, Covenants of Promise▪ Hope, God, are not in Law Absolved from the guilt of death, and obligation to punishment: But such are many of the Elect, if not all before they believe: therefore.
Argument 4. From Tit. 3. 3, 4, 5, 6, 7. For we our selves were sometimes foolish, disobedient, &c. But after that the kindness and Love of God our Saviour, toward man appeared: not by works of righteousness which we have done, but according to his Mercy he saved as, by the washing of Regeneration, and renewing of the Holy-Ghost, which he shed on us abundantly, through Iesus Christ our Saviour; that being justified by his Grace, we should be made heirs according to the hope of eternal life. If we are not justified nor made Heris before the washing of Regeneration, then we are not Justified or Absolved from the guilt of death, before we believe or were born: But the Antecedent is true (and plain in the Text:) therefore so is the Consequent.
Argument 5. They that are under the Curse of the Law, (that is, obliged to death eternal by it) are not justified, or absolved from the guilt of death. But the Elect before Faith are, at least many of them, if not all, under the Curse of the Law: therefore.
The Major I suppose will be granted; for the Law to curse men to death, when the Obligation to that death is Dissolved, and they absolved from it, is to contradict it self or God.
The Minor I prove thus. They that are of the Works of the Law, are under the Curse. Many, at▪ least, of the Elect before Faith, are of the Works of the Law: therefore they are under the Curse.
The Major is the Word of God, Gal. 3. 10. For as many as are of the Works of the Law, are under the curse. The Minor is plain, unless no such Jew or Legalist be convertible.
Argument 6. If all are concluded by Gods Laws under sin, that the Promise by Faith of Jesus Christ might be given to them that Believe, then the Elect are not Absolved from the guilt of sin or death, before they believe: But the Antecedent is Gods Word; Gal. 3. 22. therefore.
Argument 7. From Rom. 3. 23. 9. 10. 19. We have before proved both Iews and Gentiles, that they are all under sin. For all have sinned and come short of the Glory of God. There is none righteous, no not one. That all the world may become guilty before God. They that are not righteous, but have sinned and come short of the Glory of God, and are under sin, and guilty before God; are not Absolved from the guilt of sin and death, nor Justified: But such are the Elect before they believe: therefore.
Argument 8. From Rom. 5. 12, 13, 14. Death passed upon all men, for that all have sinned: For until the Law sin was in the world: but sin is not imputed where there is no Law; Nevertheless death required from Adam to Moses, even over them that had not sinned after the similitade of Adams transgression, &c, But not as the offence, s… the free Gift, &c. Those, over whom death reigned, (according to the sense of this text) through the Imputation of sin, both original and actual, were not Justified or Absolved from the Guilt of death, before they were born, or were Believers: But such were those to whom the free Gift came for Justification by Faith in Christ: therefore. I take it for granted that those whom I dispute against, do take the efficacy of Christs death to be immediately after the fall, or that Adam was sentenced, and the Promise made, and not only since the time of his actual dying.
Argument 9. From Rom. 5. 15, 16, 17, 18, 19, 20, 21. Those men are not yet absolved from guilt, and Justified or Pardoned, over whom sin reigneth unto death, on whom judgement is come to condemnation, that are so made sinners, as not yet to be made righteous, justified, or have received the free gift: But such are the Elect before they believe: therefore.
Argument 10. From Rom. 7. 1. Know ye not, that the Law hath Dominion over a man as long as he liveth? They, over whom the Law hath Dominion, are not Absolved from its Obligation to Punishment: But such are the Elect before believing (all or some) vers. 4. therefore.
Argument 11. They that are the Servants of sin, free from righteousness, doing that whose end and wages is death, in whom sin did work, to bring forth fruit unto death, that are not under Grace, but under the Law, &c. are not Absolved from the Laws Obligation to punishment, nor pardoned. But such were the Elect (all or some) before believing. Rom. 6. 14, 15. 13. 16, 20, 21, 23. and 7. 5. therefore, &c.
Argument 12. From Rom. 8. 1. There is therefore now no Condemnation to them that are in Christ Jesus, that walk not after the flesh, but after the Spirit. This plainly implyes, that till men are in Christ Jesus, there is still Condemnation to them. Those that are not yet freed from Condemnation, are not Justified, absolved, pardoned: But such are the Elect, till they are in Christ Jesus: therefore.
Argument 13. From Rom. 8. 1, 6, 7, 8, 13. They that have that carnal mind which is death, and enmity against God, and cannot please God, and shall die, if they hold on, these are not yet Justified, Pardoned, or Absolved from the Laws Obligation to death. But such are the Elect (all or some) before they believe: therefore.
Argument 14. From Rom. 8. 2. He that is not made free from the Law of sin, and death, is not absolved from the Laws obligation to punishment. But Paul an Elect man, before he believed, was once not freed from the Law of sin and of death: therefore.
Argument 15. From Rom. 8. 9. If any man have not the Spirit of Christ, he is none of his. He that is none of Christs, is not Absolved from the guilt of death. The Elect that have not the Spirit of Christ, are none of his: therefore. Though they are chosen by him, they have no Legal Right to him.
Argument 16. From Ioh. 8. 24, 32, 33, 34, 36. They that are yet in their sins, and not made free by the Son, are not Absolved from the guilt of death: But such are all Unbelievers, though Elect: therefore, &c.
Argument 17. He that lies under the Threatning, that he shall not live; he that hath no life in him, (neither of Justification nor Sanctification) such are not Justified or Absolved. But they that eat not the flesh of Christ, and drink his blood, have no life in them, and (except they do it) shall not see Life. Ioh. 6. 53, 54, 57, 58, 59. Read the Text, and note that it is not upon the meer shedding of Christs blood, but on the eating of his flesh, and drinking of his blood by Faith, that we receive eternal life, in the beginnings and right to it.
Argument 18. From Psal. 5. 5. Thou hatest all workers of Iniquity. Those whom God hateth, he hath not yet Justified or Absolved from the guilt of death. But the Elect before Conversion God hateth: therefore. The Minor is proved: God hateth all workers of Iniquity, the Elect before Conversion are workers of iniquity: therefore.
I know this is a hatred consistent with the Love of Election and Redemption: but not with the Love of actual Reconciliation, Remission, Justification or Absolution from the guilt of death For this Hatred is, when God stands related to them as any enemy, according to the terms of his Laws, which is, while the effects of Hatred, that is, Destruction remains their Due according to Law. And this cannot be when they are absolved from that obligation and pardoned.
Argument 19, From 1 Ioh. 3. 8. 10. 7. Let no man deceive you: he that doth Righteousness, is Righteous, even as he is Righteous. He that committeth sin, is of the Devil, &c. In this the children of God are manifested, and the children of the Devil: whosoever doth not righteousness, is not of God, neither he that loveth not his Brother. They that are not of God, nor Righteous, nor are the children of God, but are the children of the Devil, are not yet Justified, Pardoned, Reconciled and Absolved from the guilt of death. But such are the Elect before conversion: therefore. The Minor is too evident. They that do not Righteousness, nor Love their brother, are the children of the Devil. The Elect before Conversion do not righteousness, nor love their brother (at least some of them): therefore.
Argument 20. From 1 Joh. 3. 14, 15. We know that we have passed from death to life, because we love the brethren: He that loveth not his brother, ab…deth in Death, &c. He that abideth in death, and is not passed from death to life, is not Justified, Pardoned, or Absolved from the guilt of death. But the Elect before Conversion abide in death, and are not passed from death to life: therefore. The text proves the Minor. He that loveth not the brethren abideth in death, and is not passed from death to Life. The Elect before conversion, love not the Brethren: therefore. Death here is not only the power of sin, but the guilt of death: and life is not only holyness, but Relative life also, and Right to life eternal.
Argument 21. From 1 Joh. 5. 10, 11, 12. He that believeth not, hath made God a Lyar, &c. He that hath the Son, hath life, and he that hath not the Son, hath not life. He that hath not the Son, nor that life which God hath given in him, is not yet Absolved from the guilt of death, nor Pardoned, nor …ustified. The Elect that yet believe not, have not the Son, nor that life which God hath given in him: therefore, &c.
Argument 22. Heb. 11. 6. Without Faith it is impossible to please God. If it be impossible for the Elect to please God without faith, then they are not actually reconciled to him, nor pardoned, nor absolved from the guilt of death without Faith. But the Antecedent is true, therefore so is the Consequent.
The common Answers, (and all that I know of) that are made to this, are these two. 1. That the person is not in himself, but in Christ only Pleasing or Acceptable to God, without Faith: and then in himself acceptable when he believeth. To which I Reply; If by in himself, they mean Objectivè, that Christ, and not he himself is the Object of Gods Acceptation, or that God is well pleased with them, habetur propositum, they grant what I desire: It is not the Unbeliever, but Christ that is righteous too: therefore let Christ be the subject denominated only, if he be the only Object of Acceptation: say not then that men are Absolved, Pardoned, &c. If by in himself, they mean causalitèr, by way of Merit, I hope they will not stand to it, that the Regenerate do meritoriously please God in themselves, (no more then the unregenerate) but only in Christ. 3. Or if another way be found of pleasing God, yet it is here a general denyal of our pleasing God; and if you will limit it to any one kind, it must be to that pleasing which is proper to the Regenerate, which is to be Adopted, Reconciled, Absolved, &c. 4. To say that we please God in Christ before we believe, is but to contradict the text, which saith we please him not: and supposeth that we are in him before we believe, which is against the Scripture.
The second Answer I remember in Mr. Pemble, and its the most common, viz. that They cannot please God with their Actions, or their Actions are not such as please God, but their persons do: therefore this text speaks not of their persons, but their actions. To which I Reply, 1. That this is a contradiction: for the person to please God, and all his future sins be pardoned before hand, and especially in the Antinomian sense, so as for God to see no iniquity in them, and yet to be displeased with his Actions. As nothing but imputed sin can make God displeased, so the Act and the Actor are so neerly related, that if the act displease God, the Actor must needs, in some measure, or so far, displease him. If displeasure be taken for dislike, or disapproving, then God doth so far dislike or disapprove of the persons, even of Believers, as he disapproveth their actions: that is, He disliketh them as evil actors, or as sinners, at the same time when he is pleased with them, and loveth them as Redeemed, Reconciled, Pardoned sinners in Christ. But if displeasure be taken for anger, or Castigatory punishing displeasure, then this cannot be ultimately terminated on the sin, but the sinner: It is not actions that are punished, but men for actions. God was displeased with David himself, and not with his actions only. If displeasure signifie, that It is against Gods will that such actions are, then I say, as it is his Legislative will de Debito, that must be here understood, so it is as much against his will, that such a person do it, as that it be done: He doth not use to constitute the Dueness of actions, without determining of the persons from whom they shall be due; Actions are not the subjects of his Government, so properly as actors. He forbiddeth actions no otherwise, then by forbidding the persons to commit them. He saith not, There shall be no murder, adultery, &c. but, Thou shalt not kill, Thou shalt not commit Adultery, &c. Moreover, when the sin lyeth in the Act of Reasoning, Willing, Nilling; the Elicite Acts of the Rational soul, it is somewhat nice distinguishing, to say, God is not pleased with the Actions, but he is fully pleased with the Actor: And they that assert such curious niceties, should do well to prove them plainly out of Scripture, if they can, and not expect that all men should be so credulous as themselves, nor too easily accept them on their bare obtruding, and naked affirmation. My plain opinion is, that though God be most eminently and principally pleased with us, in Christ, and for his Merits, and not at all for our own, yet that he will not be perfectly pleased with us in this life, but only in that life, when by Christ we shall be presented to him perfect, blameless, without wrinkle or spot. He that perfectly pleaseth God, is himself most perfect, as having attained his end, and therefore is glorified in heaven.
2. But all this that I have spoken, is not very needful: for it is not only unproved that it is only the actions, and not the persons that the Text speaketh of, but the contrary is most evident in the Text. For v. 2. It was the Elders themselves, and not only their Actions that obtained a good Report by Faith. In v. 4. it was Abel himself that obtained witness that he was righteous; and not only his action in v. 5. it is said of Henoch himself, that he had this Testimony, that he pleased God. So that it was Henoch himself, & not only his action. And then the words of the text in hand are immediately added as an Assumption, But without Faith it is impossible to please God: whereby it is past question that it speaketh of the same Pleasing as the foregoing words do, which is of the person.
And therefore Beza renders it, Atqui fieri non potest, ut absque fide quisquam Deo sit Gratus, applying it to the person.
And the next words which are given as the reason of these, do further evince this. For he that cometh to God (and so will be Accepted of him) must believe that he Is, and that he is a Rewarder of them that diligently seek him: And it is the Person that he Rewardeth
All the following Chapter running in the same strain, doth fully manifest, that it is the person that cannot possibly please God, without Faith, and not only his Actions, it being the Acceptation, Justification, or Salvation of Persons by Faith, that the whole Chapter treats of.
Argument 23. From 1 Cor. 6. 9, 10, 11. Know ye not that the unrighteous shall not inherit the Kingdom of God? Be not deceived: Neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminates, nor Abusers of themselves with mankind, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners shall Inherit the Kingdom of God: And such were some of you: but ye are washed, but ye are sanctified, but ye are Justified in the name of the Lord Jesus▪ and by the Spirit of our God. Those men who lye under the Threatning of being shut out of heaven, even by the Law of Christ, and on whom that threatning shall be executed, if they be not washed, sanctified, and justified afterward, are not yet justified, pardoned or absolved from the guilt of death. But such are the Elect before conversion: therefore.
Argument 24. From Gal. 5. 18. 23. But if ye be led of the Spirit, ye are not under the Law. Against such there is no Law. They that are under the Law, and against whom the Law is, are not Absolved from the Laws Obligation to punishment, that is, not pardoned or justified. But such are all unconverted ones, even the Elect that have not the Spirit; therefore.
Argument 25. From Gal. 5. 2, 3, 4. Behold I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testifie again to every man that is circumcised▪ that he is a debtor to do the whole Law. Christ is become of no effect unto you, whosoever of you are Iustified by the Law, ye are fallen from Grace. They that are Debtors to do the whole Law, and to whom Christ is become of none effect, and profiteth them nothing, as to the matter of righteousness, are not justified, pardoned, or absolved from the guilt of death: But such are some of the Elect, before effectual saving Faith: therefore.
The Major seems to me to need no proof. The Minor is plain from the Text. Paul supposeth some of the Galatians either really in this Condition, or too neer it, and in possibility of it: And yet he supposeth them Recoverable, as appeareth by his exhortations, and many particular passages in the Epistle. 1. Seeing it is not the sin against the holy Ghost, no man can give a reason why the Elect, before true Conversion, though after convictions and common profession, may not fall into it as well as others. The sin is not uncurable nor unpardonable: Nor hath God made any Promise that none of his Elect shall fall into it. 2. Nay the reason of the Apostle plainly sheweth that all the Jews that expected Justification by the Law, and not by Christ, (which was the case of the unconverted, at least of many), were in the same condition, even Debtors to do the whole Law, and Christ of none effect to them, and profited them nothing.
The Text seems so plain, that it is not easie to discern what may be objected: But we may conjecture they will say: Obj. 1. It was in foro Conscientiae only, or in their own feeling that Christ was of none effect to them, and not before God. Answ. The contrary is plain in the Text. 1. It is a greater matter then a misapprehension of Conscience, or an ignorance of the felicity which they had Right to, that the Apostle speaks of: as the whole Epistle shews. 2. He saith expresly, that they are debtors to do the whole Law; So that it is matter of Debt, and not meer matter of knowledge, conceit or sense, that he speaks of. 3. He saith plainly, that Christ profiteth them nothing, and is become of none effect to them: But surely if they had then Right to salvation, and were pardoned, justified, absolved from all guilt of death, then Christ did profit them very much, though they wanted the knowledge of all this. Obj. But the Apostles words must be understood with some limitation: for if Christ profit them nothing, then they cannot have Repentance and Faith from him, and so cannot be recovered. Answ. 1. It is plainly to be understood, as to the subject in hand: that as to Justification, Remission of sin, and discharging from the Debt of the Law, he is yet of none effect to them, and profiteth them nothing. 2. Though he have satisfied Gods Justice for them, and intend in time their infallible conversion, by giving them Faith and Repentance, yet these are in himself and have made no change on them, and therefore Christ is yet of none effect to them, and profiteth them nothing, either as to Sanctification, or Justification and Absolution.
Obj. But the Text speaks only to them that are Iustified by the Law, and that is no man. Answ. 1. But do you think the Apostle speaks to no man? 2. The text saith, Every man that is circumcised, and that was not no man. 3. If any had really been justified by the Law, they had not been so miserable as Paul describes these. 4. It is plain therefore that Paul speaks of those that expected to be justified by the Law, and so thought and professed, but were not so indeed.
Obj. Paul speaks only on supposition that they live and dye so, and then they are not Elect. Answ. That is to contradict the text, and not to expound it. Paul speaks in the present tense, To every man that is circumcised, Christ is become of none effect. And he speaks to them as miserable, and yet curable, and therefore endeavoreth the cure of some, and the preservation of the rest.
Argument 26. From 1 Cor. 11. 27. Whosoever shall eate this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. He that is guilty of the body and blood of the Lord, is not absolved from that guilt. Some Elect men are guilty of the body and blood of the Lord: Too easily proved, in that they before Conversion may eate and drink unworthily; therefore.
Argument 27. From Heb. 8. 11, 12. For all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more. If God do put his Law into mens minds, and write them in their hearts, and give them to know him, at the same time when he pardoneth their sin, and putteth them out of his Remembrance, then Infidels or men unborn are not pardoned: But the Antecedent is plain in the text: therefore.
They cannot say, it is only pardon in conscience that is here spoken of, for it is Gods Remembring their iniquity no more; and being merciful to them, being their God, &c.
Argument 28. From Heb. 9. 15. And for this cause he is the Mediator of the New Testament, that by means of death for the Redemption of the Transgressions that were under the first Testament, they which are called might receive the Promise of eternal Inheritance. If Christ were the Mediator of the New Testament for this cause, that his death for Redemption of transgressions, might be a means, that they that are called might receive the promise of the Inheritance, then was it no effect of Christs death, to give that Promise to the uncalled, (and if not the Promise of eternal Inheritance, then not of Absolution, for it is confessed that they go together): But the Antecedent is true: therefore so is the Consequent.
Argument 29. From Jam. 5. 20. Let him know, that he which converteth the sinner from the errour of his way, shall save a soul from death, and shall hide a multitude of sins. So Mark 4. 12. Lest at any time they should be converted, and their sins should be forgiven them. If upon Conversion mens sins be forgiven them, hidden, and their souls saved from death, then were they not forgiven, and Absolved from the guilt of death before. But the Antecedent is true: therefore so is the Consequent. It cannot here be said that it is in conscience only that all this is done: for that wer enot to save a soul from death, but to save a soul from the sorrowful apprehensions of death (which yet the wicked are seldom troubled with): if that the man were saved and absolved from the guilt of death before. Nor were this to forgive them so properly, as to acquaint them that they were long before forgiven.
Argument 30. From Act. 26. 18. To open their eyes, and turn them from darkness to light, and from the power of Satan unto God, that they may receive Remission of sin, and Inheritance among them that are sanctified, by Faith that is in me. If it be Gods Order to give men illumination, and Faith that they may receive Remission of sins, then their sins were not before Remitted: But this is Gods Order: therefore, They receive not what they had before.
Argument 31. From Rom. 8. 30. Whom he called, them also he Justified, &c. Justification is placed according to Gods Order between Calling and Glorifying: therefore it is not before we believed or were born. The more are these two last cited Texts to be regarded, because they do the most clearly, and as of purpose express the order of the causes of salvation, or of God in conveying to us the saving fruits of Christs death▪ of any that I know of in Scripture.
Argument 32. From Psal. 32. 1, 2, 3. with Rom. 4. 6, 7, 8, 9. Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity, and in whose Spirit there is no guile. And Paul sheweth, that all this is when Faith is Imputed for Righteousness. If mens transgression be then in order forgiven, their sins covered, and not imputed to them, when their Spirits are without guile, and when they believe, and not before; then Infidels, or men that are no men, are not forgiven, Justified or Absolved. But the Antecedent is true: therefore.
Argument 33. From Act. 8. 21, 22, 23. Thou hast neither part nor Lot in this matter, for thy heart is not Right in the sight of God: Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thy heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of Iniquity: whether by this matter foreign, be meant in Christ, and the Grace of Christ, or else in the Word of Promise which we preach; the matter comes all to one. He that hath yet no part or lot in Christ or the Promise of the Gospel, and is not forgiven, but is in the Gall of bitterness, and obligation of Iniquity, is not Absolved from the guilt of death, or obligation to Punishment. But such may an Elect person be, before conversion: therefore. The Minor is proved from the text thus, 1. There is no sin here charged on Simon, but what an Elect man unconverted may commit. 2. Peter supposeth this, when he sets him on praying for forgiveness. 3. His reason, for thy heart is not Right with God, makes this the case, in some degree at least, of all whose hearts are not right with God: and that is the Elect as well as other, before Conversion.
Argument 34. Act. 13. 38, 39. Through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things from which ye could not be justified by the Law of Moses. If that Justification which is opposed to the (supposed) Justification by the Law of Moses, come with or after believing, then no Infidels are absolved from the Laws Obligation to death. But the Antecedent is plain in the text: therefore.
Argument 35. From 1 Joh. 1. 9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. And vers. 7. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ cleanseth us from all sin. If those that will not confess sin, nor walk in the light be not forgiven, nor cleansed from all sin, then no Infidels or Impenitent ones, though Elect, are forgiven, or so cleansed. But the Antecedent is plain in the text. therefore.
It may be objected, 1. That he saith not, that no other are forgiven. Answ. It is most plainly implyed: or else the Apostle could not make Confession a Condition, no nor so much as a sign, to distinguish the pardoned from the unpardoned. 2. It may be objected, that this is spoken of true Believers, and yet they are forgiven. Answ 1. Prove that it is spoken of them. 1. They walk in the light. 2. And confess sin. 2. If it were, yet would it hold à fortiore: If true Believers, whose former sins are pardoned, shall not yet have their future sins pardoned, but upon Confession, &c. then much less shall they that yet have no sin pardoned, receive pardon while …nfidels.
Argument 36. From Prov. 24. 24. He that saith to the wicked, Thou art righteous, him shall the People curse, nations shall abhor him If God have forbidden it men as a hainous sin, to say, the wicked is righteous, then he will not do it himself. But the Antecedent is true: therefore.
Though the Consequent hold not in all cases, yet in this it will, where the reason of the prohibition is because the thing spoken is false: for God cannot lie. Obj. But this is spoken only of Inherent righteousness, and not of that which consisteth in a Right to Impunity. Answ. I deny it, God forbiddeth also Justifying the wicked, as an abomination to him. He that saith to the wicked, either, Thou art not wicked, or Thou art not condemnable, guilty of death, or obliged to punishment; doth justi…e him, and say, Thou art Righteous. Obj. God himself justifieth the ungodly or unrighteous. Answ. That is not by saying they are righteous when they are not, but by making them righteous in Law sense, of unrighteous, and then judging them to be as they are. And he justifieth them sententially by the Gospel that are not Justifiable by the Law: But he Justifieth them no further then they are truly Justifiable.
Obj. But we are never righteous in our selves, but in Christ. Answ. God makes us our selves Righteous, by giving us right to Impunity and the Kingdom, for the sacrifice and Merits of Christ. Obj. But we are not righteous inherently with such a righteousness of our own Works, as will suffice to Justifie us against the Accusations of the Law. Answ. Nor doth God ever esteem us so, nor say we are so, nor justifie us on those terms.
Argument 37. From 2 Pet. 2. 14. Mal. 1. 14. Jer. 17. 5. Pro. 3. 33. If many of the Elect before Conversion are cursed of God, and his curse be in their house, then are they not Absolved from all guilt of death, and obligation to punishment. But the Antecedent is plain in the text; therefore.
Argument 38. From Psal. 10. 3. Zach. 11. 8. Psal. 5. 6. Pro. 11. 20. and 17. 15. and 28. 9. and 15. 8, 9. and 16. 5. If the Elect before Conversion are abhorred of God, and are an abomination to him, and their sacrifices, and prayers an abomination to him, then are they not Justified, pardoned, actually reconciled, or absolved from guilt of death. But the Antecedent is plain in the text: therefore.
At least me thinks they whom we oppose, should see the ground of their Assertion subverted by all this: For if the perfection of Christs satisfaction were a sufficient ground to conclude that God must needs immediately pardon and absolve us, or did so, or that he were unjust if he should lay any penalty on us, when Christ hath born our punishment, then the same reason would prove it unjust in God, to Curse us, Abhor us, Abominate us, and actually inflict castigatory punishments on us, when Christ hath born our punishment.
Argument 39. For brevity, shall be from all those texts that affirm Remission of sin, and Justification to be given to men, if they will Repent and Believe, or to be by Faith, or to follow faith: Act. 10. 43. To him give all the Prophets witness, that through his name, whosoever believeth in him shall receive Remission of sins. Act. 2. 38. Repent and be baptized every one of you, in the name of Iesus Christ for the Remission of sins. Luk. 24. 47. And that Repentance and Remission of sin should be preached in his name among all Nations. Act. 5. 30, 31. Whom ye slew and hanged on a tree, him hath God exalted with his right hand to be a Prince and a Saviour, for to give Repentance to Israel, and forgiveness of sins. So those that speak of the forgiveness of the particular sins of the Godly, after the Commission, and where they are taught to pray for it. And 1 Ioh. 1. 9. Luk. 6. 37. and 11. 4. Mar. 11. 25, 26. Dan. 9. 9▪ 19. Ier. 31. 34. and 36. 3. Psal. 86. 5. and 25. 18. 2 Chron. 6. 21, 25, 27, 30, 39. and 7. 14. Psal. 130. 4. and 51. 1. …. So of Justification by Faith. Isa. 53. 11. By his knowledge shall my righteous servant Iustifie many, for he shall bear their iniquities. Rom. 3. 20, 21, 25, 26, 28, 30. Therefore by the deeds of the Law shall no flesh be justified in his sight, &c. But now the righteousness of God, without the Law is manifested▪ &c. Even the righteousness of God, which is by Faith of Iesus Christ, unto all, and upon all them that believe, &c. For all have sinned and come short of the glory of God, being justified freely by his Grace through the Redemption that is in Iesus Christ: whom God hath set forth to be a Propitiation through Faith in his blood, to declare his righteousness for Remission of sins that are past through the forbearance of God: To declare I say at this time his righteousness, that he might be just, and the Iustifier of him that believeth in Iesus. Where is boasting then? It is excluded. By what Law? Of works? Nay, but by the Law of Faith: therefore we conclude that a man is justified by Faith, without the deeds of the Law. Seeing it is one God that shall justifie the Circumcision by faith, and the uncircumcision through faith. Do we then make void the Law through Faith, &c. Rom. 5. 1, 2. Therefore being justified by Faith, we have Peace with God, through our Lord Iesus Christ. By whom also we have access by Faith into this Grace wherein we stand. Gal. 2. 16. Knowing that a man is not justified by the works of the Law, but by the Faith of Iesus Christ, even we have believed in Iesus Christ, that we might be Iustified by the Faith of Christ, and not by the Works of the Law: for by the Works of the Law shall no flesh be justified. Vers. 20. The Life which I now live in the flesh, I live by the Faith of the Son of God, &c. Gal. 3. 7, 8. Know ye therefore, that they which are of Faith, the same are the children of Abraham. And the Scripture foreseeing that God would justifie the Heathen through Faith, preached before the Gospel unto Abraham; In thee shall all Nations be blessed. So then they which be of Faith, are blessed with faithful Abraham. For as many as are of the works of the Law, are under the Curse, &c. But that no man is Iustified by the Law in the sight of God, it is evident: for the just shall live by Faith: and the Law is not of Faith. 22. But the Scripture hath concluded all under sin, that the Promise by Faith of Iesus Christ, might be given to them that believe. 24. Wherefore the Law was our School-master to bring us unto Christ, that we might be justified by Faith. 26. For ye are all the children of God by Faith in Christ Iesus. So Iam. 2. 13, 14. to the end. Many more to the like purpose might be added, in which it appears that Gods time and order of giving us pardon and justification, is upon our Believing, and not while we are Infidels: and that this is a Justification in Law sense, and not meerly in conscience▪ as was before proved: It was not only by Christ and the Absolute Promise made to the Elect, but it was by the Law of Faith that boasting was excluded. I will not stand to answer the vain objections here brought in by some, knowing that the light of the express text to the impartial may suffice.
Argument 40 Shall be from all those texts, which say Faith is imputed to us for righteousness: which upon these two Considerations do cleerly evince the point. 1. That it is not only a judicial Sentence, much less a sense or Reception in conscience, which both imply that the person is before constituted or made righteous in Law; But it is the very giving and imputing of righteousness it self that is here mentioned. 2. When the interest of Faith is such that it is said to be imputed for righteousness, it is undenyable that it is not while we are Infidels that we are righteous.
I go not about now to determine how far, and in what sense it is that Faith is imputed: but in what sense soever it is, it shews that Faith there must be, or else how can it be imputed for righteousness at all. As for them that say▪ that by Faith, is not meant Faith, but Christ, I hope I shall not believe them, as long as I believe that God would be understood: and that the Word is a Lamp and a Light, and not a darkness. And for some of the Reformed Divines themselves, that say that it is Christ believed in, that is meant by Faith, though I doubt not but Faith Essentially includeth Christ its object, and therefore accordingly connotes it, and therefore whenever it is said that Faith is imputed for righteousness, or that we are justified by Faith: it is connoted that we are in a more excellent kind of causality justified by Christ, then by Faith (Faith indeed being no proper cause); Yet I believe not that by Faith, is not meant Faith it self, but only Christ: and the contrary to him that will read the text impartially is as evident, as any sense can be in words: But yet if it be Christ believed in, that is meant by Faith, then Faith there must be: It is not Christ despised, or not believed in that justi…eth, or pardoneth, or absolveth any. I will recite some of the words: Rom. 4. 3. &c. For what saith the Scripture? Abraham believed God, and it was counted to him for righteousness. 5. To him that worketh not, but believeth on him that justifieth the ungodly, his Faith is counted for righteousness. 6. Even as David describeth the blessedness of the man, unto whom God imputeth righteousness without Works. 9. Faith was reckoned to Abraham for righteousness 10 How was it then reckoned, &c. 11. And he received the sign of Circumcision, a seal of the righteousness of the Faith▪ which he had yet being uncircumcised: that he might be the father of all them that believe, that righteousness might be imputed to them also. 13. For the Promise that he should be heir of the world, was not to Abraham or to his seed, through the Law, but through the righteousness of Faith. 16. Therefore it is of faith, that it might be by Grace, to the end the Promise might be sure to all the seed. 18. Who against hope, believed in hope, that he might become the Father of many Nations, &c. 19. And being not weak in Faith, he considered not his own body now dead, &c. 20. He staggered not at the Promise of God through unbelief; but was strong in faith, giving glory to God. 21. And being fully perswaded, that what he had promised, he was able also to perform. 22. And therefore it was imputed to him for righteousness. 23. Now it was not written for his sake alone, that it was imputed to him. 24. But for us also, to whom It shall be imputed, if we believe on him that raised up Iesus our Lord from the dead. Gal. 3. 6. Even as Abraham believed God, and it was accounted to him for righteousness. Jam. 2. 23. Abraham believed God, and it was imputed unto him for righteousness, and he was called, the friend of God.