Simul justus et peccator

simul justus et peccator. In what sense is this true one may ask? In accordance to the law, which are commands of that which we are to do perfectly, which we fail to do perfectly as God is holy so we are to live holy the elect Christian is a sinner. Never is he accepted by God on the basis of his law keeping. Neither can he find his assurance in his law keeping for he cannot keep the law perfectly. But rather on the basis of Christ's imputed righteousness to the elect is the elect sinner justified. So the Christian's righteousness is grounded on a righteousness not their own but on an alien righteousness won by Christ alone. And on the basis of the law he is yet still a sinner never attaining that good that he ought to do. So the Christian is simultaneously just and sinner at the same time. We see how the two forms of righteousness relate to the law and gospel distinction.

Either Christ saves or we save ourselves

"Every doctrine, then, which teaches us to do or endeavour any thing toward our acceptance with God, stands opposed to the doctrine of the Apostles; which, instead of directing us what to do, sets before us all that the most disquieted conscience can require, in order to acceptance with God, as already done and finished by Jesus Christ." - Robert Sandeman


"To illustrate this matter, let it be remembered that the saving truth which the apostles believed was, That Jesus is the Christ. The apostles had one uniform fixed sense to these words, and the whole New Testament is writ to ascertain to us in what sense they understood them. Every one who believes that Jesus is the Christ in a different sense from the apostles, or who maintains anything in connection with these words subversive of their real meaning, believes a falsehood; so his faith cannot save him. In the days of the apostles many affirmed along with them, that Jesus is the Christ, who yet meant very differently from them. The far greater part of Christendom will affirm in like manner; yet we shall not easily find many who, when they come to explain themselves, have the same meaning with the Apostles. Let us, then, lay aside all questions about faith, or how a man believes; and let the only question be, What does he believe? what sense does he put on the apostolic doctrine about the way of salvation?" - Robert Sandeman, Theron and Aspasio, Pg. 258 - 259


Joseph Hussey would concur with Sandeman. He says, "If there were such kinds of hearers now in our assemblies, yet there would be none amongst any of us who have received the common doctrine of the Gospel to deny, that the said doctrine of Grace was to be preached unto them, according to the precedent in which the apostles did it. Here then we all agree without dispute, in one and the same affirmative." - Joseph Hussey, God's Operations of Grace, Pg. 26

The truth alone sanctifies

"The power that sanctifies us is no other power but the power of the cross of Christ; and the glory to which we are conformed by the Spirit in beholding it, is the glory that shines in Christ crucified; and we are raised up to walk in newness of life, no otherwise but together with Christ, and by the power of his resurrection, 'who was delivered for our offenses, and raised for our justification,' and by that blood of everlasting covenant, by virtue of which he came again from the dead: and therefore they seek sanctification where it is not to be found, who seek it not in this truth; and they seek it in vain, who seek it not by that belief of this truth, whereby we receive the remission of sins, and are justified." - John Glas, The Works of Mr. John Glas, pg. 146

No matter how much we sin even after conversion Christ's blood has purged us from it's results

"If any man repent truly and come to the faith and put his trust in Christ, then as oft as he sinneth of frailty, at the sigh of the heart is his sin put away in Christ's blood. For Christ's blood purgeth ever and blesseth ever." - William Tyndale, The Obedience of a Christian Man, pg. 138

No where in this paragraph does Tyndale say that a Christian who sins after conversion is not saved. Macarthur says this and tries to ground it in the Reformed view. We need to beware of those who call themselves teachers and judge what they say.

Christ's ethics based on the Ten Commandments

The ethics of Jesus is based on the ten commandments. These commandments were broken all the time by the religious leaders of his day. No doubt they are in fact broken by all mankind everywhere, but the religious leaders had a pertinent zeal for God's word that said "because I don't do x, y, and z, I have favour with God." These men, as long as they didn't commit murder or adultery were assured of their heavenly state; so to not break the law they placed around about it certain institutions to keep from having to break them. Of course, Jesus calls them whitewashed tombs. Outside they look clean but inside they were far from it. Today, we might see this very same thing in the world and amongst the professing Christian Institutes. As long as they don't do x, y, and z they are fine. Perhaps they have a certain positive change as well. They even perhaps give on occasion. But, these men have missed it as the proverbial horse and cart goes. Instead, Jesus says even if you lusted in your mind you have committed adultery. Even if you hated someone in your mind you have committed murder. Many false churches further teach some sort of rule as long as you desire to do x, y, and z you're fine. But these churches seem to have missed the point of the law. The law commands what is supposed to be done and what is not to be done. We are commanded not to worship idols but to worship God alone. What is commanded is both in the negative and positive light. So desiring to do x has no bearing at all. Sin is law breaking. All have sinned and have fallen short of God's glory, therefore the only hope for salvation is found in Christ work on the cross alone on behalf of his chosen sheep alone.

My sin is ever before me but I am saved by Grace alone in Christ alone

The lordshiper says if you're sinning then it must mean you are not actually saved. But, why such drastic assumptions? Why is it not because the Lordshiper has not himself submitted fully to his damnable doctrine? Why not say rather that a Christian is one who knows that they are sinners and because of that they turn to Christ in hope for salvation? Thereby why not address it at the heart of the matter, a Christian, one who accepts the gospel alone for life and sustenance, still sins the same sins that the non-elect sin and yet the cause of such horrible things is for us not to trust in ourselves but rather to turn to Christ and rest in him by faith aloneMy goal is to live honorably before the Lord. This might seem strange coming from someone who holds to the five points of grace and who is not a lordshiper. But, in reality I know I am a sinner and that I sin continually even when I am not thinking of it at the time my sinful thoughts are always before me but I know that the gospel only relieves me of the condemnation that my sins deserve. I try to stay out of trouble and try to live rightly and at peace with all men in so far as I can. Sometimes it doesn't help and so I say after I fall "glad that is over!"

Christ is our High Priest

Just reading through Leviticus. I am in chapter 8 and so far I am seeing the tedious tasks of the levitic priesthood to make atonement of sin on behalf of the people.

As the Hebrew writer makes this so clear. Christ is the great high priest who actually atoned once for all by his effectual death on the cross for the sins of the elect alone.

"If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? 12For the priesthood being changed, there is made of necessity a change also of the law.13For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. 14For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. 15And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, 16Who is made, not after the law of a carnal commandment, but after the power of an endless life.

17For he testifieth, Thou art a priest for ever after the order of Melchisedec.

18For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. 19For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. 20And inasmuch as not without an oath he was made priest:

21(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)

22By so much was Jesus made a surety of a better testament.

23And they truly were many priests, because they were not suffered to continue by reason of death: 24But thisman, because he continueth ever, hath an unchangeable priesthood.25Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

26For such an high priest became us,who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; 27Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. 28For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore."

The only grounds of acceptance before God is the death of Christ alone imputed to the elect alone

When the Bible says in 1 John 3 that believers in Christ does not commit sin it does not at all say that believers do not continue to sin either by habit or accident. But what it is saying is simple the Bible tells us how to please God. It also tells us that no one has pleased God and that God will one day judge the nations on account of their sins. Now it also tells us the only ground of acceptance before God which is in Christ alone. For after the sin of the first parents who were our representatives all of us also fell in them. Because of this the law demanded our death for lack of perfect obedience. No one is righteous but that one that gave his life on the cross for the sins of the elect alone. It is this death that is now imputed to the elect so that in Him they live.

Doctrine has an influence upon practice

"Doctrine has an influence upon practice, especially evangelical doctrine, spiritually understood, affectionately embraced, and powerfully and feelingly experienced; so true is what the Apostle asserts, that the Grace of God, that is, the Doctrine of the Grace of God, that bringeth Salvation, the good news, the glad tidings of salvation by Christ, which is peculiar to Gospel Doctrine, hath appeared to all men, Gentiles as well as Jews, in the external ministry of the word; teaching us, to whom it comes with power and efficacy in the demonstration of the Spirit, that denying ungodliness and worldly lust, we should live soberly, righteously, and godly in this present world, Tit. ii. 11, 12." - John Gill, Introduction to the Body of Divinity, Pg. xxiii


I like what he says here. Doctrine has an influence upon practice. Of course we know that we may believe the truth and yet sometimes what is believed does not right away translate in what we practice. But the order is first doctrine and then practice. Not that we look to doctrine first and then second to our practice but rather it is the case that as we look to doctrine always that it SHOULD turn out to practice.

The Cross was only for the elect alone

"Let him hear this, who proudly preferred or perhaps still prefers nature to grace. That antiphon that you sing with due reverence concerning the holy cross: 'O admirable cross, removal of the wound, restoration of health,' overthrows more clearly than daylight and dispels the error that is fabricated as it were concerning the baptized reprobate having been redeemed by it. For since it is certain that this cross neither ever was nor ever is a 'removal of the wound' or 'restoration of health' for any of them, it is certainly clear that the redemption of none of them was brought about on it, but only of the elect who alone are believed and recognized ot be the world redeemed by Christ's passion, that is, as they as suppliants say to their redeemer: 'We adore you, O Christ, and bless you, for by your cross you have redeemed the world,' and they alone say: 'But we have to boast in the cross of our Lord Jesus Christ by which we have been saved and set free.' For no one can say that Jesus is Lord except in the Holy Spirit (1 Cor 12:3), that is, as explained by Saint Augustine: 'In heart, in mouth, in deed, in spirit, in words, and in action no one can say that Jesus is Lord except in the Holy Spirit (1 Cor 12:3).'" - Gottschalk of Orbais, Gottschalk and A Medieval Predestination Controversy, Pg. 108-9

If Christ died for the reprobate then they would be saved

If Christ had suffered for the reprobate, which is truly by no means so, then it would have been most truthfully known, most certainly held, and intrepidly asserted that none of them - I do not mean: Not all of them - would eternally perish, for whom, as it is known, such a high price has been shed. But as it is wholly evident that this is most false, the Lord God will rightly tell them: Depart, you accursed ones, into everlasting fire (Mt 25:41). -Gottschalk of Orbais, Gottschalk and A Medieval Predestination controversy, pg. 152

Nothing in my hands I bring

"Perhaps it will be thought needful, that I should define, with greater precision than I have hitherto done, what I mean by the popular doctrine; especially as I have considered many as preachers thereof who differ remarkably from each other; and particularly as I have ranked amongst them Mr. Wesley, who may justly be reckoned one of the most virulent reproachers of that God, whose character is drawn by the apostles, that this island has produced. To remove all doubt concerning my meaning, I shall thus explain myself.
Throughout these letters, I consider all those as teachers of the popular doctrine, who seek to have credit and influence among the people, by resting our acceptance with God, not simply on what Christ hath done, but more or less on the use we make him, the advance we make toward him, or some secret desire, wish, or sigh to do so; or on something we feel or do concerning him, by the assistance of some kind of grace or spirit; or, lastly, on something we employ him to do, and suppose he is yet to do for us. In sum, all who would have us to be conscious of something else than the bare truth of the gospel; all who would have us to be conscious of some beginning of a change to the better, or some desire, however faint, toward such change, in order to our acceptance with God; these I call the popular preachers, however much they may differ from each other about faith, and grace, special or common, or about anything else. For I am disposed rather to reconcile than widen the various difference among them.
But my resentment is all along chiefly pointed against the capital branch of the popular doctrine, which, while it asserts almost all the articles belonging to the sacred truth, at the same time deceitfully clogs them with the opposite falsehoods. This I would compare to a chain having one link of gold and another of brass alternately: or, I would call it a two-fold cord, wherein one thread of truth and another of falsehood are all along entwisted together. If we think of its practical address to, and influence on the minds of the people, as contrasted with its formally avowed tenets, it resembles a whited sepulcher, inwardly full of rottenness." - Robert Sandeman, Letters on Theron and Aspasio

Salvation is by grace alone

"Our subject is, of course, rich in meaning and presents several aspects. To say that we are saved by e expresses the truth that salvation is of the Lord. This should be emphasized from the outset. For gace is of God, and God is free and sovereign. To be saved by grace, then, means that grace is the only source, the sole explanation, the ultimate reason and ground of our salvation, the efficient cause of all that is implied in the work of our redemption and deliverance from sin and death. We are saved by grace only, without the work or cooperation of man, or we are not saved by grace at all. hence, one who would speak of salvation by grace, must understand that he is speaking of a divine work throughout." Herman Hoeksema in Wonder of Grace

Though Hoeksema is great on some things, I do not necessarily think he is the clearest theologian. Yes I do like some of the things I have read from him. He is not necessarily clear or concise. One might read Gordon H. Clark.

Herman Hoeksema on Salvation and Faith

"The impression is often left by preachers who present the matter of faith as something that depends on the sinner's own will and choice, as if faith were a CONDITION unto salvation. God is willing to save us ON CONDITION that we believe. But there are no conditions to salvation. We are not saved through faith because faith is regarded as a good work, or because through faith we are able to do good works and obtain righteousness before God. For we are saved by grace; and if it is of works, it is no more of grace. It cannot even be said that faith is the hand whereby we take hold of salvation that is offered us. Salvation is not an offer, but a wonder work of God; and the sinner has no hand to accept it. But faith is the means, and that, too, God's means whereby we are implanted into Christ. It is the spiritual power whereby we cling to the God of our salvation in Jesus Christ our Lord, our righteousness and perfect redemption forever! By grace are ye save, not on condition of, nor because of, but THROUGH faith, and that not of yourselves, it is the gift of God." - Herman Hoeksema, The Wonder of Grace

For the Believer his standing depends not on works but on the perfect rightouesness of Christ imputed

"The law which believers are under is the law of Christ, and of God in Christ, which has no promise of eternal life to them for their obedience to it. The promise of eternal life to the saints is the promise of  the covenant of grace or the gospel, and not of the law, as a rule of duty. Eternal life is promised to them not in consideration of their sincere obedience to the law as a rule of life, but on account of Christ's perfect obedience to it as a covenant of works received by faith and imputed by God. It is promised to them not as a reward of debt for their sincere obedience, but as 'the gift of God through Jesus Christ our Lord' (Romans 6:23). The righteousness of Jesus Christ imputed to them gives them a perfect title to life; they are already heirs of it, 'and joint heirs with Christ.' They have begun possession of it, and have the gracious promise of the gospel that they shall, in due time, attain the perfect and everlasting possession."

John Colquhoun, A Treatise on the Law and the Gospel

Gordon H. Clark against C.S. Lewis

"Theories about Christ's death are not Christianity: they are explanations about how it works. Christians would not all agree as to how important those theories are. My own church - the Church of England - does not lay down any one of them as the right one. The Church of Rome goes a bit further. But I think they will all agree that the thing itself is infinitely more important than any explanations that theologians have produced. I think they would probably admit that no explanation will ever be quite adequate to the reality." - C.S. Lewis, Mere Christianity



"Some people think that Christ died for our sins as an example to us of courage or martyrdom. His death exerts a moral influence on us. In this sense Christ died for our sins. But preaching the death of Christ in this sense never saved anyone. Those who study the history of theology know that there was a Patristic theory explaining that Christ paid his ransom to the devil. Hugo Grotius expounded a governmental theory. The evangelist does not preach the Gospel unless he expounds the Scriptural theory.
No evangelist can preach the Atonement without relying on a theory. The word Atonement itself is the name of and the result of a theory. The word Satisfaction, used earlier, and unfortunately replaced by the word Atonement, is also the name of and the result of a theory. It is the name of the Scriptural theory. And unless this theory is preached, the Atonement the Satisfaction, the Gospel is not preached." - Gordon H. Clark, What is the Christian Life?


I must say that Clark did not write this necessarily against Lewis but in context wrote this against John Stott 

Where do you start your doctrine?

As far as I can say it as a Calvinistic believer I do not start my doctrine with the condition of man, nor with the unconditional election of certain sinners - though I would not disagree with either of those points and would say that where I do start those two points are in fact presupposed along with irresistible grace and also the preservation of the saints. Where I start the doctrine is where I think as a Christian every true believer should start - at the effectual work of Christ limited to only His people alone which is the gospel as opposed to the law of God. Both of these (Law and Gospel) the conditionalist confused. They say things that yes one may be saved by obedience of the law and yet the gospel makes it easier or they say that yes we are saved by the gospel however after the gospel we must look at our good works to assure the Christian's salvation. These if I may say are in fact damnable heresies.

We are freed from the law of sin and death's penalty

"Thus sin in us after baptism is in its nature truly sin; but only according to substance, and not in its quantity, quality, or action, for it is wholly passive. The motion of anger and of evil desire is exactly the same in the godly and the godless, the same before grace and after, just as the flesh is the same before grace and after grace; but in grace it can do nothing, while outside of grace it gets the upper hand. Because of this Paul says in Rom. 8[:2], 'For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death.' Why does he not say that, 'It has set me free from sin and death'? Has not Christ set us free from sin and desth once and for all? Paul, however, is speaking of the proper operation of the law of the Spirit, which does what Christ has merited. Indeed, Christ once and for all absolved and freed everyone from sin and death when He merited for us the law of the Spirit of Life." - Martin Luther, Against Latomus

Justification only for the elect in Christ alone

"God, as we have before proved, wills not the salvation of every man, but He gave His Son to die for them whose salvation He willed; therefore His Son did not die for every man. All those for whom Christ died are saved, and Divine justice indispensably requires that to them the benefits of His death should be imparted; but only the elect are saved, they only partake of those benefits, consequently for them only He died and intercedes. The apostle (Rom. viii.) ask, 'who shall lay anything to the charge of God's elect? it is God that justifies,' i.e., His elect, exclusively of others; 'who is He that condemneth? It is Christ that died' for them, exclusive of others. The plain meaning of the passage is that those whom God justifies, and for whom Christ died (justification and redemption being of exactly the same extent), cannot be condemned. These privileges are expressly restrained to the elect: therefore God justifies and Christ died for them alone." - Jerome Zanchius, Absolute Predestination

Justification is by Grace alone imputed through Faith alone in Christ alone

"It is indeed true that in the sight of men a man is made good or evil by his works; but this being made good or evil only means that the man who is good or evil is pointed out and known as such, as Christ says in Matt. 7 [:20], 'Thus you will know them by their fruits.' All this remains on the surface, however, and very many have been deceived by this outward appearance and have presumed to write and teach concerning good works by which we may be justified without even mentioning faith. They go their way, always being deceived and deceiving [II Tim. 3:13], progressing, indeed, but into a worse state, blind leaders of the blind, wearying themselves with many works and still never attaining to true righteousness [Matt. 15:14]. Of such people Paul says in II Tim. 3 [5, 7], "Holding the form of religion but denying the power of it . . . who will listen to anybody and can never arrive at a knowledge of the truth.'
Whoever, therefore, does not wish to go astray with those blind men must look beyond works, and beyond laws and doctrines about works. Turning his eyes from works, he must look upon the person and ask how he is justified. For the person is justified and saved, not by works or laws, but by the Word of God, that is, by the promise of his grace, and by faith, that glory may remain God's, who saved us not by works of righteousness which we have done [Titus 3:5], but by virtue of his mercy by the word of his grace when we believe [1 Cor. 1:21].
From this it is easy to know how far good works are to be rejected or not, and by what standard all the teachings of men concerning works are to be interpreted. If works are sought after as a means to righteousness, are burdened with this perverse leviathan, and are done under the false impression that through them one is justified, they are made necessary and freedom and faith are destroyed; and this addition to them makes them no longer good but truly damnable works. They are not free, and they blaspheme the grace of God since to justify and to save by faith belongs to the grace of God alone. What the works have no power to do they nevertheless - by a godless presumption through this folly of ours - pretend to do and thus violently force themselves into the office and glory of grace. We do not, therefore, reject good works; on the contrary, we cherish and teach them as much as possible. We do not condemn them for their own sake but on account of this godless addition to them and the perverse idea that righteousness is to be sought through them; for that makes them appear good outwardly, when in truth they are not good. They deceive men and lead them to deceive one another like ravening wolves in sheep's clothing [Matt. 7:15]."
- Martin Luther, The Freedom of a Christian, Pg. 38 - 39