Justification

Sin, however, though it ceases to reign, ceases not to dwell in them. … We admit that these remains, just as if they had no existence, are not imputed, but we, at the same time, contend that it is owing to the mercy of God that the saints are not charged with the guilt which would otherwise make them sinners before God.

Now although by regeneration we hold that the guilt and pollution of original sin is taken away as to dominion (because it is neither imputed to them anymore for condemnation, nor does it reign in them), yet we deny that it is absolutely taken away as to existence and whatever holds the relation of sin in it.

It is one thing that there should be no condemnation in the renewed; another that they are worthy of condemnation and of hatred. The former Paul states in Rom. 8:1 because actual guilt is removed by the grace of justification, but not the latter.

That concupiscence does not condemn the regenerate, comes to pass by an accident, which is the grace of God, which does not impute it to the faithful. This, however, does not occur in this way, as though concupiscence were no sin; for other sins in like manner do not condemn the regenerate, not because they are no sins, but because they have obtained the pardon of them through Christ.

The commanding power of the law in positive precepts and prohibitions, which justified persons are subject unto, does make and constitute all their unconformities unto it to be no less truly and properly sins in their own nature, than they would be if their persons were obnoxious unto the curse of it.

Indeed it remains till death, and it is sin considered in itself, so long as it remains, but it is not imputed unto the person: and in that respect is as though it were not; it being pardoned.

We teach that the guilt of sin as to its legal being is entirely taken away, so that the obligation to punishment is removed, and the power obligating to condemnation; but sin remains as to its real being, and physical inherence.

This corruption of nature, during this life, doth remain in those that are regenerated (1 John 1:8, 10; Rom. 7:14, 17–18, 23; James 3:2; Prov. 20:9; Eccl. 7:20); and although it be, through Christ, pardoned and mortified; yet both itself, and all the motions thereof, are truly and properly sin (Rom. 7:5, 7–8, 25; Gal. 5:17).

The corruption of nature, during this life, does remain in those that are regenerated (Rom. 7:18, 23; Eccl. 7:20; 1 John 1:8); and although it be through Christ pardoned and mortified, yet both itself, and the first motions thereof, are truly and properly sin (Rom. 7:23–25; Gal. 5:17).

Union with Christ is the foundation of all spiritual blessings, so that if there had been no connection with Him, there could be no regeneration, no justification, no sanctification, no glorification. It is so in the natural world—adumbrating the spiritual: sever one of the members from my physical body, and it is dead; only by its union with my person does it partake of life.

When they demand, How can we be justified by the righteousness of another? Can I be rich with another man's money, or preferred by another man's honours? Our answer is, yes, if that other be my surety or husband. Indeed Peter can not be justified by the righteousness of Paul; but both may be justified by the righteousness of Christ imputed to them; they being members, jointly knit to one common Head. Principal and surety are one in obligations and constructions of law. Head and members are one body, branch and stock are one tree; and it is no strange thing to see a graff live by the sap of another stock, when once it is ingrafted into it.

Let us oft think of this nearness between Christ and us, if we have once given our names to him, and not be discouraged for any sin or unworthiness in us. Who sues a wife for debt, when she is married? Uxori lis non intenditur. Therefore answer all accusations thus:—'Go to Christ.' If you have anything to say to me, go to my husband. God is just, but he will not have his justice twice satisfied, seeing whatsoever is due thereunto is satisfied by Christ our husband. What a comfort is this to a distressed conscience! If sin cannot dismay us, which is the ill of ills and cause of all evil, what other ill can dismay us?