Chonoyterion he Sion. The refinement of Zion: or, The old orthodox Protestant doctrine justified, and defended against several exceptions of the Antinomians, methodically digested into questions, wherein many weighty and important cases of conscience are handled, concerning the nature of faith and repentance, or conversion to God: of his eternal love, and beholding of sin in his dearest children: of justification from eternity, of of [sic] preparations to the acceptance of Christ, of prayer for pardon of sin, and turning to God: of the gospel covenant, aud [sic] tenders of salvation, on the termes of faith and repentance. For the establishment of the scrupulous, conviction of the erroneous, and consolation of distressed consciences. By Anthony Warton, minister of the word at Breamore in Hampshire.

Quest. 6. Whether all the Elect be justified ab aeterno,* 1.1 from all eter∣nity, before they do believe in Christ? and consequently whether the Scripture, when it saith, that we are justi∣fied by Faith, meaneth that Faith justifieth us only in tribunali conscientiae nostrae, in our own co••scien∣ces, as same of the learned Protestants speak; or de∣claratively as saith Mr. D.? Or whether it doth not justifie us instrumentaliter et correlativè, as other Orthodox Protestants not a few do teach, that is, as an Instrument, or means wherby we are made parta∣kers of Christs righteousness, renouncing our selves and our own works altogether, and relying on Christ only for our justification.

SECT. I. Pro••ed by Scripture, that we are actually justified by Faith.

IT is not denied by any that we are justified ab aeterno from all eternity, in Gods eternal Counsel and De∣cree: but so are we also eternally sanctified and glory∣fied.

The Question is, Whether we be not actually justified? Or, whether our sins do not remain upon record against us, until we do believe in Christ? Doubtless the Scrip∣ture every where avoucheth that we are justified by Faith in Christ?

St Paul affirmeth, that the Scripture, that is, of the old [unspec 1] Testament saith, Abraham believed God and it was imputed to him for righteousness. Where the Apostle telleth us,* 1.2 whom they are to whom God impu••eth righteousness, that is, Believers. It is false therefore that Mr. D. saith

that men are justified by God before they do believe.

[unspec 2] St. Paul also telleth us, That he counted all things he had but as dung that he might win Christ, & be found in him, not having his own righteousness which was of the Law,* 1.3 but that which is through the Faith of Christ, the righteousness which is of God by Faith.

In these words, St. Paul giveth us to understand, that there was a time when he was not in Christ, for otherwise, why doth he say, that he accounted al things but dung that he might win Christ and be found in him, if he had been in him already. And he here teacheth also, that this be∣nefit did accrue unto him by being in Christ, that where∣as he was of himself a sinner, as we all are, it was by Faith in Christ only, that he came to be righteous before God. For why doth he say, That the righteousness which is of God is through the Faith of Christ, and by Faith? but because we are made partakers of this righteousness to our justification before God by Faith in Christ, and not otherwise.

[unspec 3] Those words of the Apostle also do fully confirm this, VVe who are Jews by nature,* 1.4 and not sinners of the Gentiles, knowing that a man is not justified by the works of the Law, but by the Faith of Jesus Christ, even we have believed in Jesus Christ that we might be justified 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. Hence I do reason thus, In the same sense that the Apostle denieth justification to works, he attributeth it to Faith. This is evident, because he maketh a manifest opposition between justification by the works of the Law, and by Faith in Christ. But he de∣nieth us to be justified by works before God, and not de∣claratively to others, or to our own consciences. On the contrary therefore, when St. Paul saith, that we are justi∣fied by the Faith of Christ, his meaning is, that we are ju∣stified actually and before God by Faith, and not declara∣tively only to our own consciences.

[unspec 4] Again, I do reason thus, Without Christ there is no

remission of sins, Eph. 1.7. 1 John 1.7. Apoc. 1.5. But men before they believe, are without Christ, Eph. 2.11.12. Therefore before they believe, their sins are not par∣doned, or, which is all one, before they believe, they are not justified, nor absolved from their sins.

Moreover St. Paul teacheth us. Acts 26.18. that we [unspec 5] receive forgiveness of sins by Faith in Christ, not before, but after our conversion. For so he saith, that God sent him unto the Gentiles to open their eyes, and to turn them from darknesse to light, and from the power of Satan to God, that they might receive forgiveness of sins, and inheritance amongst all that are sanctified by Faith in Christ. Hence I infer, that they were not justified and absolved from their sins, before they were enlightened and believed in Christ, even while they walked in darknesse, and were under the power of Satan. For what needs the Apostle to say, that he was sent to turn them from darkness to light, that they might by Faith receive forgiveness of sins, if they had had it before?

Like hereunto is that of St. Peter, Be it known unto [unspec 6] you men and brethren,* 1.5 that by this man (by Jesus Christ) is preached unto you the forgiveness of sins, and by him all that believe (not any before they believe) are justified from all things, from which you could not be justified by the Law of Moses. For the Law justifieth none, but con∣demneth all that do not in all things observe it, Deut. 27.26. From which condemnation (as St. Peter here teacheth) they are not absolved and freed, but by Faith in Christ. Now what is this but to say, that we are justi∣fied by Faith and not before Faith, or without it?

I may also reason thus, Whosoever is justified, is re∣conciled [unspec 7] unto God, and through Christ doth please him: For he is that beloved Son of the Father in whom he is well pleased with all that are in Christ, Matth. 3.17. But without Faith, it is not possible to please God, Heb. 11.6. Therefore neither is it possible that any one with∣out Faith should be justified.

[unspec 8] Again, there is no remission of sins to be had without repentance; for our Saviour hath joyned remission of sins and repentance together. He telleth his Disciples, That repentance and remission of sins should be preached in his name amongst all Nations, Luke 24.47. And Peter also saith, That God hath exalted Christ with his own right hand, to be a Prince and a Saviour for to give repen∣tance to Israel and remission of sins, Acts 5.31. To whom also hath God promised remission of sins? Verily not to those that do live in sin, but that do leave their sins, and return unto GOd, Ezek. 18.21, 22, 23, 24. Pardon of sin therefore, or, which is all one, justification and abso∣lution from sin, is not to be had until a man do repent and become a new man.

But what need I to heap up any more testimonies, or [unspec 9] to use any more reasons, seeing St. Paul shutteth up his disputation of justification in these words, Therefore we conclude that a man is justified by Faith without the deeds of the Law, Rom. 3.28. It will not serve M. D.'s turn to say, That Pauls meaning is, that we are justified declara∣tively to our own consciences by Faith only, and not by works. For St. Peter who spake by the same Spirit that St. Paul did, teacheth us, That by the constant practice not only of Faith, but of other vertues and good works also, we are to make our Calling and Election sure, 2 Pet. 2.10. that is, to our own souls and consciences. Conse∣quently therefore, by the same works may also be as∣sured in our consciences of our justification before God, and of our reconciliation to his Divine Majesty. For he that is assured of his Election, and of his effectual Voca∣tion, is assured of his justification and salvation. Mr. D. therefore setteth a false glosse upon St Pauls words, when he saith, that his meaning is not that we are actually ju∣stified before God by Faith only; but declaratively to our own consciences: for thus are we justified by other Ver∣tues, as well as by Faith.

SECT. II. Mr. D. his Objections answered.

ALL these plain Testimonies, and many more Mr. D. thinketh to avoid and put off, by saying, that we were justified actually by Christs righteousness before we did believe, even at that very time, when he suffered his bitter Passion, and bare our sins on his Body on the Tree, and that therefore (as I intimated before) the Scriptures which say we are justified by Faith, must be thus under∣stood, That Faith justifieth declaratively, that is, that our Faith declareth, and maketh it evident unto our consci∣ences, that our sins are forgiven, and that we are justified before God. But the Scriptures (as I have shewed) do speak so plainly, that they will not suffer themselves thus to be wrested. Notwithstanding, he goeth about to prove this his exposition, by these Arguments following. [Object.] * 1.6

1. That the Act of our Faith is a Consequent of our justification, and not an Antecedent, is plain. For God justifieth the ungodly. And we were reconciled to God by the death of his Son, when we were enemies. Now (saith he) Believers cannot be called enemies, but friends. But we were reconciled when we were ene∣mies.

The answer hereunto is easie, to wit, [Answer.] That we were ungodly and so enemies, antecedenter ad reconciliationem nostram, that is before we were reconciled, but not when we did actually believe. The Apostle therefore in these words of his, denotat tatum terminum (à quo) istius reconci∣liationis, non terminum (ad quem), that is,* 1.7 he sheweth what manner of persons we were before we were reconciled to God, not what we are being reconciled. He speaketh

therefore in the same sense, as our Saviour doth when he saith,* 1.8 the lame walk and the deaf hear. The meaning whereof no man will conceive to be that the lame, still continuing lame, did walk, and that the deaf still conti∣nuing deaf, did hear: but that those who formerly were lame and deaf, being cured by Christ, did go and hear.

And even so in like manner when the Apostle saith, that God justifieth the ungodly, and that we were reconciled to God by the death of his Son, when we were enemies; the meaning is not, That the ungodly remaining ungod∣ly, are justified, or that any are enemies to God after they are actually reconciled unto him: but that we who by nature and of our selves were ungodly, and therefore ene∣mies, were justified from that ungodliness of ours, and reconciled unto God when we believed in Christ.

[Objection.] But (saith he) We were reconciled to God by the death of his Son, & Christ bare our sins in his body on the Tree. Remission of sin therefore, is even as ancient as satisfacti∣on for sin, and at what time Christ Jesus taketh our sins upon himself, at the same time are the persons of Gods Elect, just before the tribunal of Almighty God.

[Answer.] Hereunto I answer, That we were reconciled to God by the death of his Son meritoriè, that is, in regard of merit; but are not actually reconciled, until we do by Faith re∣ceive Christ & apply the merits of his Passion to our souls. In the same sense is Christ said to bear our sins on his Bo∣dy on the tree, that is, the punishment of our sins, whereby he purchased the pardon of them. It doth not follow therefore, neither from these, nor from any other the like sayings, that actual remission of sins, is as ancient as satis∣faction for sin; nor that the persons of Gods Elect, were just before the Tribunal of God at the same time, when Christ Jesus took our sins upon himself. Mr. D. there∣fore doth indeed wrest those places of Scripture, which speak of the actual performance of the price of our Re∣demption, when he alledgeth them to impugn actual re∣mission of sins by Faith.

Another of his Objections is this. [Object.] * 1.9 They that are in∣grafted into Christ Jesus, are justified: but we must be ingrafted into Christ Jesus before we can believe, there∣fore we must be justified before we can believe?

What force, and what strength, there is in this reaso∣ning of his, I will request him to consider by the like. [Answer.] They that are ingrafted into Christ Jesus are holy, for so are all his members; but we must be ingrafted into Christ Jesus before we can believe: therefore we must be holy before we can believe. Will he say, that this is rightly concluded from the premises? No, he must not; for he telleth us, that holiness cannot go before Faith, but must follow it. But to answer his Argument,* 1.10 When he saith, They that are ingrafted into Christ Jesus are ju∣stified; But we must be ingrafted into Christ Jesus, before we can believe. If here he do understand priority of time, I deny this Assumption of his. For at the same time that we are ingrafted into Christ, we receive power from him to believe.

Again, seeing Christ is offered unto us in the Promises of the Gospel, How can we be made partakers of Christ, if we do not by Faith believe and receive those promises? To say nothing, that to be ingrafted into Christ, is no∣thing but to believe in Christ. For God by working Faith in us, doth ingraft us into Christ. I deny there∣fore his minor Proposition, for we are not ingrafted into Christ at all, untill the Spirit hath wrought Faith in us.

He alledgeth, That the effects of righteousness is Assu∣rance: but to what purpose I know not, [Obiect.] * 1.11 unless it be a∣gainst himself. For if righteousness do alwaies bring as∣surance with it of Gods Love & favour, or of the forgive∣ness of sins, and of our justification, then it cannot be said that we are assured of our justification only by Faith, as he teacheth.

Afterwards I finde him reasoning thus, St. Peter saith, [Object.] That Christ bare our sins in his own Body on the tree, that we being delivered from sin might live in righteousness.* 1.12 St.

John tells us,* 1.13 Christ takes them away. Behold the Lamb of God that takes away the sins of the world. If the justice of God hath laid allour iniquities upon his back, hath not his mercy taken them from us? If the Lord Christ did take them away, then they are no more.

[Answ.] For answer hereunto, I say first, That they are taken away, and are no more, in regard of any satisfaction to be performed by us; for so Christ bare them, and took them away, as I have shewed before.

Again, I do here further add, That the persons of whom both St. Peter and St. John do speak in these words, are Believers. Christ bare our sins, that is, ours who be∣lieve in him: for of them St. Peter speaks, and to them he wrote this, and not to infidels. So also when St. John saith, Behold the Lamb of God that taketh away the sins of the world. By the world here, he meaneth all those throughout the world both Jews, and Gentiles, that do believe in him, and receive him for their Saviour in the same sense as St. John the Apostle speaketh, when he saith, If any man sin, we have an advocate with the Fa∣ther Jesus Christ the just,* 1.14 and he is the propitiation for our sins, (ours of the Jewish Nation, or of the Israelites who do believe in him) and not for ours only, but for the sins of the whole world; that is, of all both Jews and Gentiles, that do believe in him throughout the world.

SECT. III. An Objection answered.

I Have done with Mr. D. And must now essay if I can give satisfaction to a stronger reason than any of his, which I finde alledged by an acute and learned Divine, for whom I am no fit match.* 1.15 For thus doth he reason, Justificatio est actus Dei immanens, non transiens, that is to say, an internal, not an external Act of God, est ergo aeter∣nus, non temporaneus, it is therefore eternal, and not done

in time, as the outward works of God are. Whereupon he inferreth and concludeth, that when the Scripture saith, We are justified by Faith, the meaning hereof is, that we are justified by Faith in tribunali conscientiae, that is, that God when we believe in Christ justifieth us in the tribunal which be setteth up in our own souls, and consciences, but that otherwise we were justified ab aeter∣no apud Deum, eternally with God. But methinks this exposition of his quite overthroweth the Doctrine of ju∣stification by Faith, as it is taught by the Protestants. For the Protestants Doctrine is,

First, that our justification is, actus individuus, an in∣dividual act, that is, accomplished all at once, in one and the same instant.

Secondly, quòd non admittit majus et minus, that it is not increased nor diminished by degrees, as our sanctificati∣on is. But this justification is not any such indivisible act. For frequent and ordinary experience sheweth, that those who are. Believers and in the state of grace, yea, excel∣lent Christians otherwise, are somtimes confident that their sins are pardoned, and that they are in Gods favour; and, at other times, though they rely still upon God, for the pardon of their sins, and for salvation by Christ, yet they cannot say, that they are pardoned.

In a word, the Children of God, have sometimes a greater, sometimes a lesser assurance of the pardon of their sins, and of their salvation, and sometimes hardly any at all. The reason whereof in many of them, is me∣lancholy abounding, which depraveth the fancy, depres∣seth the heart, and alwaies raiseth fears in opposition, contrary to that which a mans heart is set upon, and which it most desireth. Somtimes again, the Faith of the Believer, is assailed with strong, strange, and hideous temptations, which deprive him of that assurance, which formerly, he had, or were it not for these temptations, would have. And sometimes also weakness of judgment in those whose hearts are upright with God, is a great cause, why they cannot lay hold of that comfort which

belongeth unto them. Now if we shall say, that a man is justified by Faith, when his Faith doth declare and evidence unto his conscience that his sins are pardoned, then we shall exclude some of these good Christians from the state of justification, and of others of them we shall say, contrary to the common tenent of Protestants, that they are sometimes more, and sometimes lesse ju∣stified.

[Object.] But how then shall we answer the aforesaid Reason, which is alledged to prove the eternity of the justificati∣on of Gods Elect?

[Answ.] I answer it thus, That the Decree indeed of justifying, or absolving Believers, is an immanent and eternal Act of God. Thus they are justified ab aeterno in mente Dei, eternally in Gods counsel, or in Gods mind and purpose, even as those that are arraigned in Courts of justice here in this world, are acquitted, or condemned in animo et mente judicis, in the Judges mind and decree or deter∣mination, before he passeth sentence of judgment upon them. But they are not actually judged, until this sen∣tence is pronounced, and published. Now the same is to be said concerning the actuall justification of those that do believe in Christ. For justification, as the Pro∣testants do prove by the Scriptures, est vocabulum forense, is a judicial term, and therefore is to be taken, in sensu forensi, in a judicial sense. It importeth therefore an ex∣ternal judicial act of God, that is to say, his pronouncing or publishing of sentence of judgment. For then is a Judge said to judge him that is arraigned before him, when he giveth either sentence of absolution, or con∣demnation upon him: and even in like manner, God the judge of all the world doth justifie those that believe in Christ, by passing sentence of absolution upon them, and condemneth all unbelievers, and ungod y sinners, by giving sentence of condemnation against them.

[Object.] But it may be, you will say unto me, It is true, Christ at his coming will judge the quick, and the dead; but

where doth he now passe sentence, either of absolution, or condemnation upon any, that they may be said to be judged by him?

I answer, that he doth this in his word, [Answ.] in verbo Evan∣gelij where every true believer may find himself already justified from his sins in scriptis (as the Lawyers use to speak) sententia finali, with such a definitive sentence, as shall stand for ever, and never be revoked, but confirmed by Christ at the latter day.

This answer offered it self unto me long since, when I read the former Objection, and I have found since, that it was no new invention, or device of mine own, but the old Protestant Doctrine.* 1.16 For thus writeth Zanchi∣us, a learned, judicious, and an ancient Protestant This grace whereby we are justified before God, data fuit ab aeterno, was given us from all eternity, because he loved eternally in Christ, and made us accepted unto himself in him, as the Apostle saith to the Ephesians. Notwith∣standing we are not reipsa, really justified by his grace, but when we do by Faith apprehend it. For neither is the arraigned person said to be absolved, that is, justified, (though the Prince have decreed that he shall be absol∣ved) until the arraigned person himself, hath heard the voice of absolution, and hath assented thereunto. When we hear the voice of the Gospel, we hear the voice of ab∣solution; when we assent thereunto, we do reipsa, really or indeed receive absolution, or are justified. There∣fore the Apostle when he speaketh of this grace, as we are justified thereby, doth not name only grace, but joy∣neth Faith with it, as it is every where manifest in his Epistle. Thus hath the most learned and judicious Zanchius opened this matter.

I have also of late (since I penned this) met with a Treatise of learned Mr. Rutherfurth,* 1.17 wherein I find that he fully accordeth with Zanchius: his words are these,

Justification is a forinsecal sentence, in time pronoun∣ced in the Gospel, and applyed to me now, and never while the instant now that I believe: it's not formally

an act of the understanding to know a truth concern∣ing my self, but it's an heart-adherence of the affection to Christ as the Saviour of sinners, at the presence of which a sentence of free absolution is pronounced. Suppose the Prince have it in his mind to pardon twenty malefactors, his grace is the cause why they are pardoned; yet are they never in Law pardoned, so as they can in Law plead immunity,† 1.18 while they can produce their Princes Royal sealed pardon.

Thus far Mr. Rutherfurth.

* 1.19Two other learned Divines also, whom I have lately read, do thus answer the former Objection, they say,

That justification is not an Act immanent and eter∣nal in God;* 1.20 but transient and in time, inferring some change in the person justified, not physical, but mo∣ral & in respect of state, whereby it comes to passe, that the person is in another condition and account then he was before.

This answer, I conceive is the same in sense with the former. For I demand, What change of estate is there in him that is justified? (I mean not as he is also sancti∣fied, but as he is justified) but this, that whereas before he was guilty of eternal damnation, and bound over to eternal punishment for his sins, he is now absolved from the guilt of his sins, and from the sentence of condemna∣tion? But where is he thus absolved now, and was not so before? Profecto non in mente Divinâ, certainly, not in Gods mind and purpose, for God is unchangeable. I would gladly therefore be taught and informed, where this is done any where else, nisi in verbo Evangelii? But by Christ in his Gospel. For although Christ do by his Spirit absolve the Believer in foro conscientiae suae in his own conscience: yet hereby he is not justified before God, but in his conscience assured of his justification, as hath been before declared. See Mr. Baxter, who (I think) hath excellently unfolded this matter in his Apho∣rismes of justification.

SECT. IIII. Two Reasons more, proving that we were not justified ab aeterno.

BY this that hath been said, I suppose, this matter is sufficiently cleared: but were it so that a satis∣factory answer could not be readily given to such intricate doubts, and difficulties in such high myste∣ries, as this is, Communem tamen Protestantium doctrinam, relinquendam, et repudiandam non esse, judicarem, I would judge, that it were not good hereupon to depart from the common received doctrine of the Protestants, that is so well grounded on the holy Scripture.

For, besides all the former testimonies that I have al∣ledged, St. Paul reckoning up the several links of the golden chain of our salvation, and setting them down in order, doth not rank our Justification with our Electi∣on; but placeth it after our Vocation: for so he saith, whom God hath predestinated, them he hath called; whom he hath called, them he hath justified; whom he hath justifi∣ed, them he hath glorified. Now it is certain, we are called in time, non ab aeterno, not from everlasting. It followeth necessarily therefore, that we were not eternally justified, but at that very time, when being effectually called, we did believe in Christ. For as the Apostle here informeth us, objectum justificationis adaequatum sunt vocati, the called of God, (that is, effectually by his spirit ingrafting his word in their hearts) are the adequate object of justi∣fication, that is, all such, and only such called ones doth God justifie. 'Tis evident therefore from these words of St. Paul, that none are actually justified until they are called.

The force of this Reason will not be avoided by say∣ing, That St. Paul speaketh here of a declarative justifi∣cation, or of justification, not as it is really acted, [Object.] but on∣ly as we are by Faith assured of it.

[Answer.] Fo•• saint Paul speaketh here of things as they are in themselves, not of the bare manifestation of them; of re∣al predestination, real vocation, and real glorification, and therefore also of a real justification.

Again, in this golden Chain of our salvation, predesti∣nation is the first Principle, or first cause of it, glorificati∣on is the end or consummation of it, and the means by which we do proceed from predestination to glorificati∣on, are our vocation and justification. Whence it fol∣loweth, that the Apostle speaketh here of a real justifi∣cation; for the manifestation thereof unto a Believers conscience, is no necessary means of his salvation. A ve∣ry hard and harsh sentence it would be to say, That none can possibly be saved, who is not assured of his salvation, by having it made evident to his conscience, that his sins are pardoned, and that he is in the state of grace. A more comfortable, and truer assertion it is to say, that every one, though he be never so much terrified, and troubled in his mind with doubts and fears, shall yet be saved, if he do cast himself upon Christ, and constantly rely upon him for salvation, according to the gratious Promises in the Gospel: For blessed is every one that trusteth in him. Psal. 2.12.

[unspec 2] Lastly, That I may adde one Reason more, The op∣position which St. Paul maketh between the Corinthians former estate while they lived in sin, and their estate since they believed, plainly proveth that Justification go∣eth not before, but after Faith. Such (saith he) were some of you, that is, spotted and polluted with those vile sins, which he had before mentioned, but ye are sanctified, but ye are justified: they were not therefore justified before, no more then they were before sanctified: for of both these he speaketh alike; neither will there be any reall opposition, between the Corinthians estate before and af∣ter their calling and conversion, unlesse we shall say, that as they were really adulterers, idolaters, &c. and not on∣ly in outward appearance; so now, after they were con∣verted and did believe, they were really and actually

justified, as well as sanctified, and not declaratively on∣ly to the conscience, or eternally only in Gods Decree.

SECT. V. Another Objection answered.

LOng after I had finished this Treatise, a Souldier that quartered with me, in a calm conference, that we had together, reasoned thus against me, to prove that men are justified before they do believe, even from ever∣lasting. St. Paul saith, VVho shall lay any thing to the charge of Gods Elect? It is God that justifieth, that is, the Elect. But men are elected before they do believe, there∣fore they are justified before they believe.

To the Major proposition, to wit, That God justifieth the Elect,

I answer, that all the Elect are actually justified, not as soon as they are elected, but in that time, and after that manner as God in his Decree of Election hath de∣termined & set down, that is, when they do believe, as St. Paul explaineth himself in the words following, where he first moveth another Question like to the former, saying, VVho shall condemn? And then he answereth, It is Christ that died, yea rather that is risen again, who also sitteth at the right hand of God, and maketh intercession for us, [us believers.] And then he asketh us again, VVho shall separate us from the love of Christ? us, he meaneth, who do believe in Christ, and are his members. Thus he useth these two words indifferently, Elect and Us, as ex∣pressing the same persons, and so giveth us to understand, that when he saith, VVho shall lay any thing to the charge of Gods Elect? It is God that justifieth, he speaketh of the Elect as they are Believers, in the same sense as he said before, those whom he did predestinate, them also he called, and whom he justified, them also he glorified; not that they were actually called, as soon as they were predestinated;

or glorified, as soon as they were justified. But either, because they were so apud Deum with God, to whom all things are present. Or else he saith not, whom he hath predestinated, them he will call; & whom he hath justified, them he will glorifie: but he hath called, he hath glorified them, because they shall in the due time, appointed by God, he as certainly called and glorified, as if they were so already. And even so in like manner, when the Apostle saith, It is God that justifieth the Elect, he speaketh thus, because of the certainty of their justifi∣cation.

SECT. VI. The Objections of the most Learned Chamierus an∣swered.

BEing put in mind by a worthy friend of mine, that the most learned Chamierus (who by his acute, ela∣borate and most excellent works and writings, hath ve∣ry well deserved of the Church of God) doth oppugn the former Doctrine of actual justification by Faith in Christ; I have thought good in the last place, to examine those things that are asserted, & objected by him, against that which is most commonly taught, and professed by other Protestant Divines.

[Object.] First, He teacheth, That a man must be justified be∣fore he can be loved of God: Whence it will follow, That seeing Gods love to his Elect is eternal, they are justified therefore not in time, but from everlasting; and therefore, before they do know Christ and believe in him. Now that God loveth none but those that are ju∣stified, he endeavoureth to prove by divers Reasons. First,* 1.21 he argueth thus, Paul testifieth, That God loved us even then when we were enemies. Now this cannot be without imputation of righteousnesse, for it cannot

be imagined, that God should love any sinner, as he is a sinner; But when we were Gods enemies, and as yet did nothing that was good, we were only sinners, secun∣••um inhaerentiam, according to inherency, or inherently: therefore we could not be loved of God.

But say I secundum essentiam, [Answ.] according to the essence of our humane nature, wherein sin is inherent, we were the creatures of God. It followeth not therefore as the learned and most worthy Chamier would have it, that God loved us meerly as sinners, but as his creatures. As a father redeemeth and releaseth his riotous son out of prison, into which he is cast for debt, non quatenus prodigum, not as he is an unthrift, but as he is his son, whom he loveth, though he hate his vice. This most learned man therefore, did not so well confi∣sider of the Matter when he said Monstra sibi fingunt, they feign monstrous conceits to themselves, who say that sin∣ners who are just neither by their own, nor by anothers righteousnesse are loved of God, that is, meerly as sin∣ners, than which nothing can be devised more abhorrent to divinity. This is true indeed, if we should be com∣pelled and inforced by our Doctrine to say, that God lo∣veth sinners, as sinners: but it driveth us not upon any such rocks. We are not necessitated therefore to grant his Conclusion, which is, There was need of this imputed righteousness, preventing whatsoever good can be in us, that is, as he meaneth, that we might be lo∣ved of God before we were and had my being, even from eternity. For if imputation of righteousnesse, do pre∣vent whatsoever good can be in us, then it must needs prevent, and go before Faith. And so it will follow, that our justification is an immanent and an eternal Act of God, which this learned Divine will have in Gods consideration to prevent his loving of us. But, that it is no such immanent Act, is proved afterwards.

I find this great learned Divine in another place rea∣soning thus,* 1.22 to prove that God loveth none but those that are justified & have their sins forgiven them by him,

Dilectio Dei opponitur odio, &c. Gods love is opposed unto hatred.

[Object.] But Gods hatred is for the guilt of sin, Therefore so long as a man is guilty of sin, so long must he needs be hated of God. If therefore he whom God loveth, must not be guilty of sin, and there is none but he is guilty of fin unless sin be pardoned & remitted unto him, that is, unless he be justified. Hence he leaveth it to be inferred and concluded that a man is not loved of God until he is justified.

[Answer.] Here are many Propositions linked together which I shall examine in order. And first, whereas he saith, Gods love is opposed to hatred, To this I answer, That Love and hatred in God, as also the rest of his Attri∣butes, are the same single and undivided essence of God: they are not therefore opposite as they are in God, but in their Effects, or in their Objects in quibus contrarie ope∣rantur, in which they work those things, which are con∣trary one to another. For example justification and con∣demnation are opposite Effects of Gods Love, and of his hatred. But it doth not follow hereupon, that because God damneth none but obstinate sinners whom he ha∣teth, that he loveth no man unlesse he be first justified from his sins. For though God doth not condemn any, nor hate any but for their sins; yet he doth gratis freely justifie, as many as he justifieth through his grace, with∣out any merits of theirs; yea, contrary to the merit of their sins, as St. Paul teacheth, Rom. 3.23, 24. And this in∣deed the most Learned Chamier not only acknowledgeth, but abundantly confirmeth by most valid testimonies of holy Scripture. Probat enim justificationem effici per cha∣ritatem Dei, tanquam efficientem causam. For he proveth that our justification is through the love of God, as the efficient cause thereof, After that the kindness, & love of God our Saviour toward man appeared, not by works of righteousnesse which we have done, but according to his

mercy he saved us, Tit. 3, 4, 5. God commendeth his love to us, that whereas we were yet sinners, Christ died for us, Being justified therefore by his blood, we shall much more be saved now by his life, Rom. 5. Seeing these things are thus alledged and delivered by Chamie∣rus himself, I wonder that he could so far forget himself, as after a few lines to say, Deum non amare aliter nisi re∣missis peccatis, that God doth not lo••e us, unlesse our sins be first forgiven us. For if it were so, How could Gods Love be said to be the efficient cause of our justifi∣cation. For sure I am, he will not say, Causam effectu suo posteriorem esse, that the Cause is after its Effect.

In the next place, whereas he saith, the hatred of God is for the guilt of sin, therefore as long as the guilt of sin remaineth, so long must we needs be hated of God. I grant, that God hateth none but for sin: but it doth not follow hereupon, that every one is hated of God, as long as the guilt of his sins doth remain. For then seeing the guilt of sin in all the Elect, doth go before the remis∣sion thereof, (Quod enim non est, non remittitur, for that which is not, cannot be said to be forgiven) it would fol∣low, that the Elect themselves, as well as others, were once hated of God, and not beloved of him: whereas the Lord himself saith, That he loved them with an ever∣lasting love, Jer. 31.3. Thus then it is; God hateth sin in all, yea in the Elect themselves: but he pitied their persons, and loved them from all eternity, as they were his Creatures, and, out of this his love, provided for them a Saviour.

Whereas then this most worthy Divine, concludeth thus, If therefore it behoveth him whom God loveth, not to be guilty of sin: but there is no man but he is guilty of sin, unlesse his sin be pardoned and forgiven him, that is, unlesse he be justified, and so leaveth it to be inferred, that we must be justified before we can be loved of God; That which I have said already, doth suf∣ficiently manifest the inconsequence hereof. Where∣unto this I add further, that where thre is alike guilt, we

cannot alwaies infer a necessity of like condemnation. As for example, a Soveraign Prince, or King, when ma∣ny of his Subjects are risen up against him in rebellion, and are all alike guilty of death, doth of his mercy and free grace, pardon some of them: but others he as free∣ly maketh examples of his justice, for terrour unto the rest of his Subjects, and causeth them to be put to death. Even thus it is in this present case: for whereas all of us for our sins have deserved eternal death, God of his grace converteth, absolveth, and justifieth some, and others he leaveth in their sins, and condemneth them according to their demerits. Thus Gods love, or his grace, is the cause of our justification, and not our justification the cause of Gods loving us, as hath been shewed before, and shal now by Gods grace be further proved, tum ex concessis Chamieri, both from that which Chamier granteth and delivereth for truth; and from other places of Scripture, beside those which I have already produced.

* 1.23Mors Christi est vera causa justificationis, saith he, The death of Christ is the true cause of our justification. And this indeed is most truly spoken of him; for our blessed Saviour himself telleth us, That he shed his blood for the remission of our sins. Now, how is this to be understood, but that he shed his blood to purchase the pardon of our sins?* 1.24 For thus St. Paul also saith, that we have redemption through his blood, even the forgivenesse of our sins. And St. John likewise saith, that the blood of Christ cleanseth us from all sins.* 1.25 Now, what is this, but for him to say, that the forgiveness of our sins, is an effect of Christs blood which he shed for us? Or, that I may speak in Chamier's words, that Christs death is the true cause of our justification.

Now from hence, I do first inferr, that our justificati∣on cannot be the cause why God loveth us. Quicquid enim est causa causae est causa causati; For whatsoever is the cause of the cause, is also the cause of that which is caused by that cause. Now Gods love was the cause why he sent his Son to be a propitiation for our sins.

1 John 4.10. Our propitiation therefore, and conse∣quently our justification, which is therewith necessarily connexed, or which is involved in it, Rom. 3.25. cannot be the cause of Gods love, for then Gods love should both be the cause and the effect of our propitiation and justification by Christ.

Again, if Christs death be (as it is indeed) the true cause of our justification, then we cannot be actually ju∣stified ab aeterno from all eternity. Temporale enim non est causa aeterni, for that which is in a definite time, cannot be the cause of that which hath been for ever. But Christ suffered for our sins, non ab aeterno; sed tempore à Deo definito, not from eternity; but at that time which God had determined, Gal. 4.4. His Passion therefore, either must not be the cause of our justification, or if we shall say that it is, as this most learned Divine, and all other (for any thing that I know to the contrary) do: we must needs grant, that we were not actually justified ab aeterno, from all eternity, but in time.

Lastly, Whereas St. Paul teacheth, Rom. 3.24, 25. that We are justified by the redemption which is in Christ Jesus, whom God hath set forth to be a propitiati∣on through Faith in his blood: from hence also it fol∣loweth, that our sins are actually pardoned, and we ju∣stified from them in time, and not from all eternity. For it cannot be said of our Election (and there is the same reason of every other immanent, and eternal Act of God) that we were elected through the redemption which is in Christ Jesus, as a cause thereof. For our Election is immediatly of Gods grace, and not effected by any external means, or for any external cause, extra Deum without God himself, no more then are opera ulla ejus ad intrà any of his internal acts, or works. For as much therefore, as the Apostle teacheth, That we are justified by the redemption which is in Christ Jesus, whom God hath set forth to be a propitiation through Faith in his blood, unto me it seemeth very evident, that our justification can be none of the immanent and

eternal works of God, that are acted altogether within himself.

[Object.] I know, there are those that do object against this that I have said, those words of St Paul, 2 Thess. 2.13 where he telleth them, That God had from the begin∣ning, chosen them unto salvation through sanctificati∣on of the Spirit, and belief of the truth. But his meaning is not, That sanctification of the Spirit, and Faith of the truth, were any causes, no nor means of their Election, but of their salvation; as if he should have said, God hath from the beginning chosen you unto salvation, to be en∣joyed and possessed of you, by being sanctified by Gods Spirit, and by believing in Christ, as by means leading thereunto. Thus the Apostle, in saying he hath chosen you unto salvation, that is, to obtain salvation by sancti∣fication of the Spirit, and the belief of the truth, maketh these means, of their salvation not of their Election. Yea not only the Orthodox Protestant Divines, but Popish Doctors also do thus expound these words of St. Paul, amongst whom Estius commenteth thus upon them. The effects of Gods Election, ordained unto salvation are hereby signified; as if he should say, God hath cho∣sen you; or hath taken you unto salvation, by means thereunto allotted, to wit, through sanctification of the Spirit, and Faith of the truth. Theophylact also (alledged by him) thus expoundeth these words, God hath from the beginning, that is, from eternity, chosen you unto salvation through sanctification of the Spirit, that is, (saith he) he hath saved us in sanctifying us by the Spirit. Thus our salvation is by means, but our Election is the immediate work, or act of God whereof there can no cause or reason be given, nisi bene placitum Divinum, but Gods own gracious good pleasure.

This that I have thus taught, is the Doctrine of the most Orthodox Divines. I cannot therefore but wonder, what should move the most illustrious Chamier to say, quòd amari mereamur à Deo per imputationem justitiae Chri∣sti, et quôd inde diligamur, et destinemur vitae aeternae, that

we deserve to be loved of God through the imputation of Christs righteousnesse, and that thereupon we are beloved and allotted, or elected unto eternal life. This, I say, seemeth unto me, a most strange assertion: for hence it would follow, that Gods Love and his Election, were not free, or altogether gratuitous. But God speak∣ing unto his Church and people saith dilexi te gratis, I have loved thee freely. And St. Paul teacheth, that God hath predestinated us to the adoption of sons by Jesus Christ, according to the good pleasure of his will. The same Apostle also saith, that the Election of Gods people, is of grace.

Now merit and free love and grace cannot stand together. Christ indeed hath merited all the saving ef∣fects of Gods Love: at, dilectio ipsamet Dei est gratuitae, but Gods love it self is not merited, but free. He loveth us meerly ex beneplacito suo, of his good pleasure. This love of his is the cause why he gave us his only be∣gotten Son to work our salvation, John 3.16. This love of his therefore must needs be the cause also of all Christs merits, both of our redemption, justification, adoption, sanctification, and glorification. Neither our justifica∣tion therefore, nor any other of these can be the cause of Gods love, if we shall speak properly of his love, and not of some one or other effects thereof. But proceed we to the next thing, wherein Chamierus dissenteth from that which is most commonly taught by other Prote∣stants, concerning our justification.

This learned man also teacheth, contrary to the com∣mon Doctrine of the Protestants, that there are no pre∣parations unto our justification. Now if it were, as he saith, that our justification is an eternal Act of God, this would necessarily follow. But seeing we are not actually justified until we do believe in Christ, and are not ordinarily brought to renounce our selves, and to put the whole confidence of our salvation in Christ, until we be wrought upon, and prepared thereunto both by the Law and the Gospel, as is to be shewed in the next Question: therefore seeing he pro∣duceth

nothing that I have met with, for confirmation of this his assertion, I will leave the further examina∣tion, and sifting of it unto its due place.

And so I come to the last thing, that by the learned Chamierus is asserted in opposition to the common Do∣ctrine of Protestants, and that is, That we are not justifi∣ed by Faith in Christ: for he speaketh expresly and saith, falsum est fidem impetrare justificationem, It's false that Faith obtaineth justification. For confirmation whereof he reasoneth thus,

If it were so, then Faith should go before our justifica∣tion, both in reason, and in time, which may by no means be granted. For Faith it self, is by it self a part of our sanctification; but there is no sanctification, but it is after justification, which in deed, and in nature, is be∣fore it. Which is the cause why we do say, that Faith doth no otherwise justifie but relatively, that is, because it hath for its peculiar object the mercy of God, on which it relieth: Now this is that properly that justifieth, as the Church is built relatively upon the Faith of Peter, that is, upon Christ, whom the Faith of Peter confessed.

That I may examine these things in order, as they lie. First, whereas he saith, If Faith should obtain our justifi∣cation, then Faith should go before our justification, both in reason, and in time. I deny this consequence, for from hence it followeth only, that Faith goeth before our justification in order of nature, or in reason; but not in time, because a man is justified at the same instant that he layeth hold on Christ, & believeth in him. But he de∣nieth, that Faith goeth before our justification in any re∣spect at all, & his reason is, because Faith is a part of our sanctification: but there is no sanctification, but it is af∣ter justification, which indeed and in nature is before it.

The first of these Propositions, I do willingly grant, that Faith is a part of sanctification: but whereas he as∣sumeth, that there is nosanctification, but it is after justification, I cannot assent unto him in this. For many worthy Divines do hold, that sanctification is before ju∣stification:

their judgment therefore, I might oppose un∣to the learned Chamiers, & others that hold the contrary: For the clearing of this matter, I do distinguish of sanctifi∣cation, and say, that it is either habitual, and so God doth sanctifie us by infusing holinesse into us; or actual and so we do sanctifie our selves by renouncing the works of sin, and living holily. Of both these Moses speaketh, when he saith, Sanctifie your selves and be ye holy, for I am the Lord your God, and ye shall keep my Statutes and do them,* 1.26 for I am the Lord which sanctifie you. When the Lord saith here, Sanctifie your selves and be ye holy; this must be understood of actual sanctification, that is, of holiness that is to be actually performed by us. But whereas the Lord useth this as a reason to stir us up hereunto, [for I am the Lord which sanctifie you] this is spoken of habitual sanctification. For how doth the Lord sanctifie us, but by infusing the habit, or the internal grace of holinesse into us, whereby we are inabled to perform the several acts of holinesse, or to live holily, the effectual excitation of Gods blessed Spirit herewith concurring. But because these words of the Lord, which I have alledged, though they speak of a twofold sanctification, are taken in another sense by very learned Divines, than this that I have given: for confirmation therefore of habitual sanctification, I do alledge those words of St. Paul, 1 Thess. 5.23. where he prayeth, that God would sanctify them wholly, or throughly. And those 1 Cor. 1.30. where he saith, That Christ is made unto us sanctification, See also 1 Pet. 1.2. Now of actual sanctification St. Paul speaketh when he saith, This is the will of God, even your sanctification, that ye should abstain from fornication: that every one of you should know how to possess his vessel in sanctification and ho∣nour: not in the lust of concupiscence, even as the Gentiles which know not God. Hereof also speaketh St. Peter in that precept of his, Sanctify the Lord God in your hearts. In these, and in other places, the Scripture speaketh of Sanctification both habitual wrought in us by God; him∣self, and of sanctification acted, and wrought by us

through the assistance of Gods Spirit, exciting us unto holinesse. Whereas then this most learned Divine saith, That there is no sanctification but it is after justi∣fication, this is true, if it be understood of actual sancti∣cation. For we are first justified by Faith, and then this Faith inflameth our hearts with the love of God, and stirreth us up to glorifie him, and to serve him in holiness and righteousness, according to all his commandements.

Thus the several works of holiness and righteousness, do proceed from Faith, Etiamsi non elicitivè, imperativè tamen, though not elicitly, yet imperatively, Faith stirreth us up unto them. For as St. Paul saith, The end of the com∣mandement is love, out of a pure heart, and a good consci∣ence,* 1.27 and Faith unfeigned. It is true therefore, that Faith and therefore justification, which is thereby laid hold of, and obtained, is before actual sanctification. For (as this learned man saith well) fides vera est fons et scaturigo omnium bonorum operum in fidelibus.* 1.28 True Faith is the fountain and source of all good works in the faithful. But I cannot say that there is no sanctification, but it is after justification: for habitual Faith is a part of habitual anctification. Now the infused habits of grace, such as Faith is, are before their acts. If therefore it can be proved, that adulti, or such as are of capacity and understanding, are not justifi∣ed without, or before actual Faith, then it will inevitably follow, that there is some sanctification, that is not after justification. Yea, (beside what hath been said already, to prove that we are actually justified by Faith and not without it) methinketh Chamierus himself doth as good as grant it, when he saith, Ʋerum est, proptereà nos factos in Christo justitiam Dei, quòd Christo nos simus incorporati per fidem; It is true that we are therefore made the righ∣teousnesse of God in Christ, because we are incorpora∣ted into him by Faith. We are not then justified before Faith, or before we do believe in Christ.

Again, this most excellent Divine saith, In adultis fa∣temur remissionem peccatorum ab inhaerente justitiâ nunquam

sepaerari, We confess, that remission of sins is never sepa∣rated from inherent righteousness in those that are grown in years. But, say I, many of the Elect after they have the use of reason and understanding, being well grown in years, do yet live in sin for some time, and do not serve God in righteousness, until he by his grace doth afterward convert them. According therefore to his own Doctrine, it followeth, that justification from sin, at least in adultis, in those that are grown in years, doth not go before Faith; But, saith he. Faith justifieth relativè, as it hath for its proper & peculiar object the mercy of God, on which it relieth. Whence (as I conceive) he would have it inferred, That seeing the mercy of God is eter∣nal, therefore our justification is so also, and therefore before Faith.

Now hereunto I answer, that though Christs righte∣ousnesse be materialiter the proper object of our justifi∣cation, or that which is imputed to us for our justificati∣on. Yet I will not deny, bur that Gods mercy conside∣red as the internal cause moving God to justify us, may thus be said to be the proper, and peculiar object on which our Faith relyeth for justification. But it doth not follow hereupon, that we were justified ab aeterno, from everlasting, because Gods mercy is the cause of our justi∣fication: no more than that we are sanctified and glori∣fied eternally, because our sanctification and glorificati∣on are wholly of Gods mercy:

Notes

• * 1.1

  When I say, that we are justified by Faith instru∣mentally, I do not meane, that Faith is properly, but analogically, the Instru∣ment or means where∣by we do re∣ceive Christ, and his righ∣teousness to our justifica∣tion.
• * 1.2

  Rom. 4.3.
• * 1.3

  Phil. 3.8, 9.
• * 1.4

  Gal. 2.15, 16.
• * 1.5

  Acts 13.3.
• * 1.6

  Confer. p. 14. Rom. 4.5. Rom. 5.10.
• * 1.7

  And so spea∣keth in the same sense as Isay doth c. 3. when he saith, The lame man shall leap as an Hart, and the tongue of the dumb sing, which as Chamier saith, must be understood, in sensu diviso, non in composito.
• * 1.8

  Math. 11.5.
• * 1.9

  Confer. p. 15.
• * 1.10

  Confer. p. 21.
• * 1.11

  Esay 32.17.
• * 1.12

  1 Pet. 2.24.
• * 1.13

  John 1.29.
• * 1.14

  1 John 2.1.
• * 1.15

  Ʋindic. Gra. Lib. 1. Sect. 4.
• * 1.16

  Zanch. de attributis Dei lib. 4. cap. 2. q. 6.
• * 1.17

  The Trial & Triumph of Faith, p. 62.
• † 1.18

  that is. until.
• * 1.19

  Mr. Gataker
• * 1.20

  Mr. Ball in his Treatise of Faith. p. 89.
• * 1.21

  Panstrat. de justif.
• * 1.22

  De Sola fide justificante, lib. 22. c. 8.
• * 1.23

  Lib. 22. cap. 12. de sola fide justifi∣cante. Mat. 26.28
• * 1.24

  Eph. 1.7.
• * 1.25

  1 John 1.7.
• * 1.26

  Lev. 20.7.8.
• * 1.27

  1 Tim. 1.5.
• * 1.28

  De sola fide justificante, Lib. 22. cap. 12.