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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97227	Vnbeleevers no subjects of iustification, nor of mystical vnion to Christ, being the sum of a sermon preached at New Sarum, with a vindication of it from the objections, and calumniations cast upon it by Mr. William Eyre, in his Vindiciæ justificationis. Together with animadversions upon the said book, and a refutation of that anti-sidian, and anti-evangelical errour asserted therein: viz. the justification of infidels, or the justification of a sinner before, and without faith. Wherein also the conditional necessity, and instrumentality of faith unto justification, together with the consistency of it, with the freness of Gods grace, is explained, confirmed, and vindicated from the exceptions of the said Mr. Eyre, his arguments answertd [sic], his authorities examined, and brought in against himself. By T. Warren minister of the Gospel at Houghton in Hampshire.	Warren, Thomas, 1616 or 17-1694.	1654 (1654)	Wing W980; Thomason E733_10; ESTC R206901	226,180	282

referres his Reader to Junius his Parallels lib. 3. This is brought to prove our union before faith and therefore he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the substantive made so by some but I believe none can be produced as for Junius he saith no such matter but saith it must be taken either in the Masculine gender and relate to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the substantive they are of one father or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Neuter and so it signifies they are of one common Lump or Masse agreeing in the community of nature and indeed this is most agreeable to the Scope of the place for as he had shewed ver 10. that it was convenient for Gods justice that our Mediatour should by his death satisfie Gods justice in the 11th ver he sheweth how he could die and how it could be accepted in our stead he answereth because he was one indued with the same nature for He that sanctifieth and they that are sanctified are of one that is all of one common Father as Adam or are of one and the same nature and substance and what is this to prove a mystical union before faith and it is observable that he maketh those that are the sons to be brought to glory such as are sanctified and Christ is not ashamed to call these Brethren but as for unbelievers that are not sanctified Christ will never call them Brethren and such as he calleth sons he doth not intend to call them so antecedently to their faith but only to shew who shall be brought to glory by his death and that is only sonnes And by Mr. Eyre's leave it is wholly excentrical to this place to compare Christ to the first-fruits and those for whom he died to the residue of the heap as he doth in quoting that place Mr. Eyre p. 8. That which he presupposeth likewise that by vertue of this eternal union the sins of the Elect do become Christs and Christs righteousnesse becomes theirs will seem not only a Paradox but little better then blasphemy if throughly examined for the humane nature of Christ was not existent from eternity and to what end should their sins be imputed to the Divine Nature who can bear the thought of it without trembling And surely at our union with Christ our sins become Christs as well as his righteousnesse becomes ours yea before when he was actually a surety for us but not from eternity He addeth that by vertue of this union that they are said to be given to Christ and Christ to them Page 8. I answer that when the Elect are said to be given to Christ that is that he should die in particular for them this includes not any actuall Donation of them to Christ by mystical implantantation but it signifies Gods ordination and constitution whereby he did ordaine that the benefits of Christs death should be for them though not to be applied to them from the time of this ordination and this may very well stand and yet they not united untill faith In the next place I shall take notice of Mr. Eyre's slight answer to the Reverend Mr. Conant since deceased who as Moderator in our first Conference proposed the Objection drawn from Rom. 16.7 Rom. 16.7 where Paul speaking of Andronicus and Junia saith they were in Christ before me but if this union be eternal or antecedent to our birth and faith one cannot be in Christ before another He saith he returned no answer and the truth is he can returne no solid answer And though he now insult since the decease of this Reverend Servant of Christ and saith he passed it over because there was little difficulty in it yet when he was living he was no more able to stand against him in an Argument then Dagon before the Arke then Stephens adversaries who could not resist the Spirit by which he spake But let us consider the force of his Answer It is evident saith he the Apostle speaketh not there of their spiritual union with Christ which is invisible to man for God onely knoweth who are hi● but of such a being in Christ as is by external profession and Church-communion in respect of which the whole visible Church is called Christ 1 Cor. 12.12 And hypocrites as well as the Elect are said to be in Christ and to be branches in him And thus it is acknowledged that one is in Christ before another according as they are called and converted whether really or in appearance It doth not follow that union to Christ is successive or that it is an act done in time depending upon conditions performed by men His first Answer is This is not meant of spiritual union with Christ his reason is because that is invisible to man First This is over-boldly asserted that he saith it is evident that this is not meant of spiritual union with Christ when there is nothing said but what may rather evidence the contrary 1. Either this was a true union or they were but hypocrites but it is too much rashnesse to say they were hypocrites 2. They were such as were of note among the Apostles chief Evangelists I think at least in the judgement of charity they should be such as were truly in Christ 3. The Apostle indued with a great Spirit of discerning judged them so he saith they were in Christ therefore we should judge it really 4. 'T is such an union and in-being in Christ as Paul himself afterward had but his union was real he meant and understood a real union in respect of himself and what he affirmes of himself he saith the same of them and that they had this priviledge to be in Christ before him 5. This was no such great priviledge for the pen of an Apostle to commend them far above himself if he thought only it was an union in profession in shew only and not in truth Secondly That which leads him to judge it was not a real spiritual union with Christ is because this was invisible to man because saith he God onely knowes who are his But 1. Might he not here well exempt the Apostles who were by an extraordinary gift indued with a Spirit of discerning and especially were they guided in their Epistles written for a rule of life whereof this is a part 2. Let it be granted for a truth that no man can know infallibly the Election or regeneration of another but by special Revelation then no man can absolutely say of such who live holily in respect of conversation whose actions are materially good and nothing appearing to the contrary but that they are in Christ really none can say they are not in him really therefore an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suspense of judgement had been better then for him to say rashly it is evident the Apostle speakes not of spirituall union with Christ when he saith these that were of chief note among the Apostles were in Christ and nothing appearing to the

not onely caring for thy credit that thy life be unblameable but that God may be honoured do'st thou abound in the fruits of righteousnesse art thou full of love peace long-suffering gentlenesse goodnesse meeknesse faith humility patience temperance He that is not thus fruitful is not ingraffed into Christ if thy faith be a dead faith that doth not manifest it self by good works if thou beest barren and unfruitful in the knowledge of Christ and hast nothing but the outward leaves of profession thou wert never truly ingraffed into Christ A 2d note is this he that is united to Christ lives the life of Christ for it is not he but Christ that liveth in him neverthelesse saith Paul I live yet not I but Christ liveth in me As a branch in the tree if it be a living branch partakes of the same life it doth not only cleave by adherence and continuation to the body of the tree but it is in the tree by a real participation of life partaking of the sap and influences of the root thus it is between Christ and a Christian united to him by a true faith Acts 3.15 he partakes of spiritual life from Christ hence Christ is called the Prince of Life 1 Cor. 15.45 and a quickening Spirit 1 Cor. 15.45 Now Christ is the Root Author and fruition of all spiritual life in us and thus he lives in us by his Spirit which is called the Spirit of life which is in Christ and by this he freeth us from the law of sin and death Rom. 8.2 The same Spirit that dwells in Christ dwells in a Beleever and quickens him as it raised Christ from the dead so it doth raise up us to newnesse of life and so to live a life in conformity to the life of Christ which appears in two things because it makes a Christian live by the same rule and to the same end 1. By the same rule Christ as Mediatour lived according to the written Word of God P●al 40.8 The Law of God was written in his heart look what the Law did require there was a disposition in his heart suitable to that Law and hence Christ professed He came not to do his own will but the will of him that sent him It was his meat and drink to do the will of his Father John 4.34 And in the most difficult case wherein he could be tried though nature started and stood amazed at the greatnesse of the sufferings and therefore as man could not but fear the wrath of God and in this sense he feared and declined the bitternesse of the cup and desired it might passe away and unlesse he had put off the nature and affections of man he could do no otherwise yet knowing that immutable purpose of God and for that end he came to this home in that sense he voluntarily submitted and so though here were a diversity of wills yet not a contrariety of wills in Christ and truly his will was wholly agreeable to the will of God so in such as Christ lives by his Spirit he makes them so live as to make the will of God the rule of their life and to this end he writes the Law in their heart that they may both know and have an inward suitablenesse of Spirit to yield obedience to the will of God And hence he that hath had communion with Christ in his death is said to cease to sin for this end that he should no longer live to the lusts of men but to the will of God 2. Christ made the honour of God his end thus Christ saith He did honour the Father and sought not his own glory John 8.49 50. Thus also a Christian that is united to Christ seeks that glory of God and makes that his last end as Paul injoynes Whatsoever ye do 1 Cor. 10.31 do all to the glory of God Now if thou art one that doest make the will of God the rule of thy life and obey it from thy heart making God thy last end in all thou doest surely this is an infallible signe of a man in Christ 3. That man that is united to Christ cannot live to sin any longer as a graft cut off the old stock lives not in the stock any longer but wholly lives in another so that man that is united to Christ being cut off from the old stock lives not to corrupt nature any longer Nay there is nothing now so contrary to the life of a Christian as sin nothing so hateful nothing was more hateful to Christ he came into the world to destroy the works of the devil to destroy sin 1 John 3.8 Rom. 6.6 1 Pet. 4.1 2. and they that are in Christ their old man was crucified with him and thus he that hath suffered in the flesh hath ceased from sin i. e. he that hath been crucified with Christ sin reignes no more in his heart so then they that are Christs have crucified the flesh Gal. 5.24 with the affections and lusts thereof they cannot cleave in their affections unto sin nay they cannot but hate it as being that that drew tears and blood from Christs heart who is now dearer to them then their own lives Therefore such as can give up themselves to the love of any one sin and suffer their affection to be insnared with the love of it were never united truly to Christ for separation from sin and union to Christ are inseparable companions Thus you see how we may know our union to Christ The last Use shall be to perswade every man to labour after this union seeing life and death stands in it Christ himself will profit us nothing without this union Wealth in the Mine doth not inrich any man till it be severed from its drosse and appropriated to a particular use water in the Fountain profits not a man till it be conveighed by some pipe into his cisterne light in the Sun doth me no good unlesse I have an eye to behold it Christ is a rich Mine in which are hid unsearchable treasures but what am I the better if he be not mine Tolle meum tolle Deum saith Luther Take away my propriety in Christ and the knowledge of a Christ will torment and not comfort my heart He is a Fountain of living water but unlesse faith be the conduit-pipe and cock to conveigh this water I may perish for all that he is a Sun of righteousnesse yet if he do not enlighten me I may be cast into utter darknesse therefore till Christ by some bond or union become mine and I his I may be as miserable as if this Mine had not been discovered as if this Fountain had not been opened as if this Sun had never risen Now this union and communion with Christ on our part is by faith Oh let us labour for faith Consider how freely God hath given Christ for us and how willing God is to give Christ to us consider how

Father to lay it down accompanied with sufficient power to break through the sufferings he undertook and to raise up himself again all this constituted Christ God-man being perfectly righteous a fit person to become a surety and now it was just and righteous that Christ an innocent person should be charged with the sins of the Elect. Secondly I grant that no creature that was only a creature whether Angel or man could or ought to undertake this work 1. No Angel ought because Gods justice required that satisfaction should be given by the same nature that had sinne Bernard de pass Dom. 1. Cap. 46. nor was it meet he should be man only that our redemption and salvation might be attributed to none but him from whom we had our creation for that reason which Bernard alledgeth because our redemption would more oblidge us to love then our creation if therefore we had been redeemed by any other then him by whom we were made we should have loved him more then our Creatour Neither could any pure creature be fitly qualified for this work for whatever the creature can do is already debitum a due debt and therefore it cannot supper-erogate or merit any thing for us Thirdly I grant therefore that Christ was God and Man and that it was needful he should be both 1. He must be God that must satisfie God for God was offended and therefore to make satisfaction God in our nature satisfieth for our sin So that here is God satisfying God that if the sin be infinite in the object the satisfaction is infinite in respect of the subject suffering God in our nature and although his sufferings were not infinite in duration nor was there need they should be because he satisfied for such sins as should be broken off by repentance And his end was in suffering to satisfie therefore his sufferings must have an end yet his sufferings were unmeasurably great and what was wanting in the shortnesse was made up in the sharpnesse of the sufferings and it was impossible Christ should be held under the sorrows of death the duration of the prisoner in the Jayle is no part of the debt but accidentall to it he lies there but till the debt be paid Now Christ paid all so as fully to satisfie the justice of God and hence there was no need of his eternal suffering Besides it was needful he should be God that his obedience might be perfect and meritorious to dignifie his obedience and make it of infinite value that he might merit and support himself under his suffering and raise up himself again and performe the rest of the works of the Mediatourship And it was needful he should be Man for as he was God he could not suffer and that he might as justice requireth satisfie in our nature that our pardon might not be an act of dominion only and forgivenesse but an act of justice and satisfaction Fourthly I willingly grant that Christ did suffer whatsoever appertaines to the substance and essentials of the first death or the death naturall consisting in the separation of soul and body and though the curse doth not require any one particular death yet that the Lord might shew the hainousnesse of sin which deserves the worst death of all and that the love of Christ might be manifested and Gods justice declared God the Father appointed it and Christ undertook it to die the death of the Crosse a shameful and base death appropriated to the worst of malefactors Phil. 2.6 8. to shew the hatefulnesse of sin and the greatnesse of Christs humiliation and love in submitting to it he humbled himself to the death of the Crosse 2. I willingly grant Christs suffered and endured most grievous torments immediately in his soul not by sympathy with the body only but peculiar to his soul all that was due to the sins of the Elect that was consistent with his Godhead and Holiness Catechismus Romanus 4. Art Symb. Aquinas Part. 3 q. 46. art 5 6. the Papists deny not that he suffered inward grief in his soul and Aquinas that he suffered the greatest sorrow that could be but I affirme for quantity Christ might and did in this life endure the paines of hell he did not locally descend into the place of the damned he did indure the same that was due to us for substance and kinde though not in all accidents that belong to it he suffered and felt that heavy wrath of God due to mans sin his soul was so struck with horrour that all faculties for a time left there proper fruction and did concurre to relieve nature in that extremity he lay under the revenging stroakes of Gods justice due to mans sin it put him into a bloody sweat in the forethought of it and made him cry earnestly If it be possible let this cup passe My God my God why hast thou forsaken me God for a time withdrew the solace and comfort he was wont to finde in him that sensible refreshing of the light of Gods countenance which was wont to fill him with satisfactory sweetnesse was for a time withdrawn which is a part of the second death and answers to the pain of losse yet in all his time the union of the Manhood with the Godhead was untouched though there was a withdrawing of the sense and sweetnesse of the favour of God his righteousnesse and graces were no way diminished he was most pure in his passion free from all sin Christ brought none of this upon himself by his own sin but was called to this work and in all this confl●ct his faith was unshaken crying out My God even when to his present sense and feeling he was forsaken Fifthly I willingly grant that Christs death and sufferings was a very valuable compensation for the sin of man yea he satisfied Gods justice to the full not by divine acceptation God abated him nothing for the dignity of his person but he fully satisfied for the substance what the justice of God could fully inflict yea in respect of some circumstances he suffered more then was due indeed in respect of the substance of his sufferings neither as * Parker lib. 3. de discon li. 51. p. 97. Mr. Parker hath observed the love of the Father nor the justice of God could permit more to be imposed then what was necessary for him to bear as a surety Quoad substantiam poenae nihil plus perpessus est Christus quàm quod per legem debebatur neque enim vel amor Patris vel etiam justitia permittere potuit plura Filio ut imponerentur quàm quae illi necessariò tanquam sponsori ferenda erant Quoad circumstantias autem patientis personam patiendi causam p●ssionis efficaciam plus quàm sufficiens satisfactio Christi à nobis dicitur In respect of circumstances as the person of the sufferer the cause of suffering and efficacy of the passion it was more then the Law

say that Christ purchased onely a new way of Salvation whereby we may be saved if we performe the conditions required of us we acknowledge no condition to be performed by us by the power of free-will but a condition as freely purchased and given and as certainly bestowed as the Salvation it self so that Christs death is no way rendered uncertain or lesse sure Fourthly Doth he say that God justifieth the ungodly so do we but we dare not say with him that he justifieth the ungodly so remaining under the reigning power of sin but whom he justifieth he also sanctifieth at the same time for we think it dishonourable to God to the purity and holinesse of his nature to justifie a man while he is a servant of sin The Lord is of purer eyes then to delight in an unsanct●fied wretch and it is a wrong to God to make him a Father of such an unclean beast and such a prophane ungodly person his adopted childe though he did purpose to adopt him yet he did not he could not adopt him without changing his nature We judge it a wrong to Christ that a limbe of the devil should so remaining be made a member of Christ For he that committeth sinne is of the Devil or 1 John 3.8 if he that hath the Devil for his father should have at the same time Christ for his head but all sinners that are under the reigne of sin have the Devil for their father John 8.44 Ye are of your father the Devil and the lusts of your father ye will do And thus you may see which Doctrine ascribeth most glory to God in Christ Thirdly He purgeth himself from this crime by describing Antinomists in Austins time from Eunomeus their leader of whom St. Austine saith Fertur usquè ad eo c. August de Haeresibus c. 54. It is reported that he was such an enemy to goodnesse that he affirmed though a man did commit or lie in any kinde of sin it should never hurt him if he had but that faith that he taught and of the same straine were the Gnosticks who for their filthy lives were called Coenosi the dirty sect And what saith Mr. Eyre lesse doth he not say that the unregenerate while they so remaine that is let them commit or lie in any kinde of sin yet if Elect they are justified that is secured from wrath and so it shall not hurt them yea though they have no faith if those were the dirty Sect I am sure this is no better And he further saith of the Corinthians whom the Apostle called unrighteous fornicators adulterers abusers of themselves with mankinde c. such as could not inherit the Kingdome of God That they had no more right unto salvation after faith then before 1 Cor. 6.9 10 11. Mr. Eyre pag 122. so then by him they had right unto salvation and these sins could not keep them out of Heaven when the Apostle saith as such they could not inherit the Kingdome of God Is not this as bad as the opinion of Eunomius nay of the two the first borne of abominations because he will make God the justifier of these while they so remaine Fourthly He vindicates himself from Antinomianisme by the authority of some godly men that have asserted Justification in foro Dei before faith who were never accounted Antinomians 1. From the authority of Mr. Pemble in his Vindiciae Grat. to which I answer That if Mr. Pemble saw reason to alter his judgement as it seemeth he did in his Treatise of Justification Mr. Eyre upon deliberate thoughts may finde as much reason if he hath as much ingenuity to change his minde although he hath doated upon an erroneous opinion as many persons do upon a vaine fashion when it is new yet let him have but a little more time and serious thoughts about it and he will see cause to lay it aside as men do when their fashions grow stale And that Mr. Pemble dissents from him I shall make to appeare by a testimony or two of Mr. Pembles in his Book of Justification which is directly contrary to what he formerly asserted in his first Sect. Cap. 3. pag. 22. of his Treatise of Justification he hath these words The cond●tion required in such as shall be partakers of this grace of Justification is true faith whereunto God hath ordinarily annexed this great priviledge that by faith and faith only a sinner shall be justified and pag 23. speaking of the Covenant of Grace The other Covenant is the Covenant of Grace the tenor whereof is Believe in the Lord Jesus and thou shalt be saved the condition of this Covenant is faith And pag. 24. A sinner is justified in the sight of God from all sin and punishment by faith that is by the obedience of Christ Jesus believed on and embraced by a true faith where he taketh faith subjectively and objectively which act of Justification of a sinner although it be properly the onl wo k of God for the only merit of Christ yet it is rightly ascribed unto faith and it alone for as much as faith is that maine condition of the New Covenant which as we must performe if we will be justified so by the performance thereof we are said to obtaine Justification and life for when God by grace hath enabled us to performe the condition of believing then do we begin to enjoy the benefit of the Covenant then is the sentence pronounced in our consciences which shall be after confirmed in our death and published in the last judgement So in pag. 57. We confesse faith is a work and in doing of it we obey the Law c. but now we denie that faith justifieth as a work which we performe in obedience to this Law it justifieth us onely as a condition required of us and an instrument embracing Christs righteousnesse Thus his first authority is found to beare witnesse against him His second witnesse is Mr. Rutherford whom he scoffingly derided when in our conference he told me with contempt as appeared to them that heard him that it was Mr. Rutherfords judgement which he hoped I did like well enough and here he suborneth Mr. Rutherford to serve his turne and had he had the honesty to quote his Author and recite his whole minde he had found but little shelter for his opinion on his words the place cited is this Sanè prius quam Electus credit cessat ira Dei adversus ipsum Rutherford Apol. Exercit. pag 45. omnésque effectus irae erga ipsius personam ídque propter Christi meritum Sed non virtute illius palmaris promissi Evagelici Qui credit in Christum non venit in condemnationem nunquam enim removentur effecta irae Dei adversus peccatum Electi virtute illius promissi donec quis actu credit Verily saith he before an Elect person do believe the wrath of God ceaseth against him and all the effects of Gods wrath towards