The Doctrine of Justification by Faith

1. It includes a supposition, That he who is pardoned his sins of omission and commission, is esteemed to have done all that is required of him, and to have committed nothing that is forbidden. For without this supposition, the bare pardon of sin, will neither make, constitute, nor denominate any Man righteous. But this is far otherwise, nor is any such thing included in the nature of Pardon. For in the Pardon of sin, neither God nor Man do judge, That he who hath sinned, hath not sinned; which must be done, if he who is pardoned be esteemed to have done all that he ought, and to have done nothing that he ought not to do. If a Man be brought on his trial for any evil fact, and being legally convicted thereof, is discharged by Sovereign Pardon; it is true, that in the eye of the Law, he is looked upon as an innocent man, as unto the punishment that was due unto him; but no Man thinks that he is made righteous thereby, or is esteemed not to have done that which really he hath done, and whereof he was convicted. Joab and Abiathar the Priest were at the same time guilty of the same crime. Solomon gives order that Joab be put to death for his crime; but unto Abiathar he gives a Pardon. Did he thereby make, declare or constitute him righteous? Himself expresseth the contrary, affirming him to be unrighteous and guilty, only he remitted the punishment of his fault. 1 King. 2.26. Wherefore the Pardon of sin dischargeth the guilty person from being liable or obnoxious unto Anger, Wrath, or Punishment, due unto his sin; but it doth not suppose, nor infer in the least, that he is thereby or ought thereon to be esteemed or adjudged to have ⟨p. 380⟩done no evil, and to have fulfilled all righteousness. Some say, Pardon gives a righteousness of Innocency, but not of Obedience. But it cannot give a Righteousness of Innocency, absolutely, such as Adam had. For he had actually done no evil. It only removeth guilt, which is the respect of sin unto punishment, ensuing on the Sanction of the Law. And this Supposition which is an evident mistake, animates this whole Objection.

1. It includes a supposition, That he who is pardoned his sins of omission and commission, is esteemed to have done all that is required of him, and to have committed nothing that is forbidden. For without this supposition, the bare pardon of sin, will neither make, constitute, nor denominate any Man righteous. But this is far otherwise, nor is any such thing included in the nature of Pardon. For in the Pardon of sin, neither God nor Man do judge, That he who hath sinned, hath not sinned; which must be done, if he who is pardoned be esteemed to have done all that he ought, and to have done nothing that he ought not to do. If a Man be brought on his tryal for any evil fact, and being legally convicted thereof, is discharged by Soveraign Pardon; it is true, that in the eye of the Law, he is looked upon as an innocent man, as unto the punishment that was due unto him; but no Man thinks that he is made righteous thereby, or is esteemed not to have done that which really he hath done, and whereof he was convicted. Joab and Abiathar the Priest were at the same time guilty of the same crime. Solomon gives order that Joab be put to death for his crime; but unto Abiathar he gives a Pardon. Did he thereby make, declare or constitute him righteous? Himself expresseth the contrary, affirming him to be unrighteous and guilty, only he remitted the punishment of his fault.