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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	glory_n	jesus_n	lord_n	3,161	5	3.4412	3	true

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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

non-imputing them to us it was a paying the ransome for us a legal translation of the eternal punishment upon Christ a laying help upon one that was mighty but this was not nor is ever called in Scripture Justification here is no formal imputation of any righteousnesse to us who are not yet borne much lesse cited before a Tribunal and absolved from the guilt of sinne Besides 't is not the charging of a surety with the debt bue the discharging of him rather that carries the force of an Argument to prove our discharge but although Christ in his Resurrection was legally discharged as a publik person and all that he did represent fundamentally meritoriously and causally yet not personally and formally which is necessary to Justification Thus have I answered his Arguments which he hath brought to prove the antecedency of Justification to Faith there remaineth yet one Argument and Objection behinde with which I shall put an end to this discourse leaving that which relateth to the Covenant to Mr. Woodbridge to whom it peculiarly belongeth from whom I doubt not but the world will receive a satisfactory answer The Argument yet unanswered is this If a man have the Spirit of God given him before he beleeve then he must needs be justified before he doth beleeve because then he is in Covenant before he beleeveth and he that is in Covenant is justified To this I answer First by Concession willingly acknowledging faith to be the Spirits work and that no man can beleeve without the help of the Spirit working Faith Secondly I deny the Consequence that although the Spirit worketh Faith before we can beleeve yet doth it not follow that a man is justified before beleeving And the reason of the Consequence I deny also it followeth not that he is in Covenant before beleeving for there is no distance of time between the giving of the Spirit our beleeving and being justified and in Covenant or being passed from the state of death into a state of salvation because there is a synchronisme in these in respect of time they being altogether as soone as ever there is fire there is heat so as soone as the Spirit is given Faith is wrought and the person justified and in Covenant and sanctified at the same time for God is able to act in instanti in a moment the Spirit is then said to be given to us when he doth manifest his Divine presence by working somthing in us peculiar to the elect for though those that shall perish may be enlightened and taste of the powers of the world to come and may be said to be partakers of the holy Ghost yet properly none receive the Spirit but the Elect and what others have is not a true saving work now because no work before Faith is truly saving and have a necessary connexion with salvation therefore the Spirit is not received before Faith and so they are simultanea all together the Spirit Faith and Justification and being in Covenant and therefore though there may be a precedency of nature in this gift of the Spirit before Faith yet followeth it not that we are justified and in Covenant before Faith but at this very instant is the beleever taken into Covenant and justified and thus I willingly acknowledge the first grace is absolutely given to wit effectual vocation or Faith by which the soul is brought into an estate of Justification and Faith is made the condition though wrought by God of our Justification So that our being in Covenant and justified follow Faith in order of nature which is contrary to that which Master Eyre hath all along contended for that a man is justified from eternity or from the time of Christs death antecedently to our birth and faith and that the unregenerate so remaining if elected are justified in that estate which opinion if it be received how it should not destroy the vitals of Religion is past my understanding to imagine Having therefore had the glory of God the vindication of this blessed truth the salvation of the souls of Gods Elect the preserving them from Errour that are yet free from the infection of it the reducing those that are gone astray before mine eyes and having with earnest prayers unto God sought for guidance herein I undertook this task and through his grace have finished it and I trust I have not I am sure I have not willingly departed from the truth and if in any thing I have written I have erred from the truth as humanum est errare upon the first discovery of it I shall through the grace of Christ become a thankful Proselyte in the meane time I commend the Christian Reader to the grace of God in Christ And the God and Father of our Lord Jesus Christ the Father of glory tread down Satan under our feet establish and settle us in the truth and give us to receive it in the love of it and grant to us the Spirit of wisdome and revelation in the knowledge of him that the eyes of our understandings may be enlightened that we may know what is the hope of his calling and what is the riches of the glory of his inheritance in the Saints and by the exceding greatnesse of his power work Faith in the hearts of his Elect where it is yet wanting according to the working of his mighty power and fulfil that which is lacking in our faith with power and so keep us by his mighty power through faith unto this salvation which is ready to be revealed at the second coming of Christ Amen A Postscript of the Authour by way of advertisement to the Reader WHereas it is said pag. 238 that it is not denied that we are concurrent causes with the merits of Christ in the work of Justification least Mr. Eyte in particular or any other should through wilfulnesse or weaknesse mistake the minde of the Authour he is desired not to dismember the sentence but to take it as it is there explained And I further declare that I understand by it no more but that faith is a concomitant social cause with Christ in the work of Justification but not a co-ordinate or meritorious cause of the same kinde but a subordinate instrument appointed by God for the receiving and applying of Christs righteousnesse unto Justification and that this faith is Gods Almighty work and free gife without which no man shall ever have benefit by Christs righteousnesse and because it is our act though it be Gods gift for it is we that believe and not God in this sense alone it is said that we are concurrent causes with Christ not that we are justified by faith as our act but as it is an organical instrument to apply Christs righteousnesse for this end and this I conceive is the unanimous opinion of all the Orthodox FINIS

doubt not but you your selves have done execution upon his errour And I was glad though not so much in my owne behalfe as in respect of you of that letter which was signed by some of you bearing witnesse to the truth and desiring me not to be discouraged for that uncivill affront And although Mr. Eyre blame me for the like practise and that of all men I had least reason to be offended with it because I had done the same thing in another place I must tell him I tooke that liberty but once and that out of constraint for after I had privately borne witnesse against some Antinomian errours vented by one Mr. Symonds at Rumsey the next time I heard him he was advanced higher into familisticall blasphemie asserting A beleever was as righteous as Christ and that being one with him according to the prayer of Christ in the 17 Chap. of Iohns Gospel Lord make them one as we are one and having the righteousness of Christ imputed which is the righteousnesse of God himselfe he propounded it to the people to consider if a Christian were not a certaine divine person as the sonne of God is And to have been silent in this case had been my sin especially seeing the people were led captive by him into his former errours of Antinomianisme admirers of his person and of a ductile spirit But that I desired the people not to beleeve a word which Mr. Symonds taught hath as much truth in it though Mr. Eyre relate it as that had which was spoken to Christ concerning the Kingdomes of the world All this power will I give thee and the glory of them for that is delivered to me and to whomsoever I will I give it And he himselfe doubted of the truth of it for he addeth how justly I cannot tell yet in his passion to render me odious he relates it though he be commanded not to receive an accusation against an Elder under two or three witnesses But to returne unto you 1 Tim. 5.18 Right worshipfull to whom I have been bold to dedicate this little Tractate I beseech you in the bowels of Christ receive neither it nor me but so far forth as it is agreeable to the word of truth and if God hath not given me darkness for a vision I apprehend a marvellous beauty in the truth here offered unto you nay already imbraced by you which Mr. Eyre striving tanquam pro aris et focis seeketh to undermine I beseech you stand fast in the truth and in the love of it The raine fell as impetuously upon the floods did swell with as great rage against and the winds did storme with as great violence the house built upon the rock as that which was built upon the sands And the truth of Christ that is built upon the scriptures as an immoveable rock is capable of as much opposition from men and especially this of the free justification of a sinner by faith as any brain-sick opinion of men that lie in wait to deceive which hath no affinity nor confederacy with the word of God Having therefore such a sure word of prophesie you shall doe well if you take heed to it 2 Pet. 2 9. as to a light that shineth in a dark place Account it your great honour to honour God and your honourable profession by keeping the doctrine received and as you have hitherto done shew your selves to be men of understanding and not Children tossed up and downe with every winde of doctrine even so stand fast immoveable in the truth of Christ And Copy out that grace and faith in your lives 3 John 1● which you professe to have and practise that great commandement of loving one another as Christ hath loved you hereby shall it be known that ye are his disciples indeed though the Antinomians judge it a dark signe that cannot give a sufficient evidence to the conscience of justification and herein they contradict Christ and his Apostle who said By this wee know that wee are passed from death to life because we love the brethren 1 Iohn 3.15 Ephes 4.3 Rom. 16.14 study to keep the vnity of the spirit in the bond of peace Beware of dividing principles and dividing practises and marke those among you that cause divisions and offences and avoide them be thankfull unto God for the light of his gospel that yet shines amongst you be thankefull to the Lord that although errour walke abroad without a vizard there is so much liberty to professe and defend the truth Pray to the Lord which is all you have to do in things which might be better in the publike and praise God that they are no worse Prize the Churches peace next to the peace of a good conscience and yet buy not peace with the losse of truth And as God hath magnified his word above all his name do you esteeme it above your credit Remember Obed Edom that was blessed for the arks sake and though I know and beleeve some of you doe not count gain to be godlinesse yet you shall finde godlinesse to be great gaine the gospel is not so poore a guest but it is able to recompense those that lodge and entertaine it A Guest seldome bestowes his bounty but at his departure but there is no gaine to be expected by this guest at his departure but a losse that cannot be recovered I commend it to your care to preserve the ark amongst you faile in this and the vitall spirit of your corporation will be lost together with it And I beseech you have not mens persons in admiration affect not the word for the persons sake but the person for the words sake Let not knowledge be layed up for discourse but for practice not so much to inrich the head Luke 12.14 Math. 23.22 as to amend the heart Beware of covetousnesse least the cares of the world choake the good seede of the word Thinke not an hour more prrofitably spent in the Shop then in the church in enquiring into your debts then in searching of your consciences cast up your accounts often with God consider what religion will cost you make sure your evidences for eternall life have not a Christ to seeke when you shall have life to seeke Bee sure to do good or to receive good wheresoever you goe with whomsoever you deale let your publique trust make you men of publique spirits suffer nor your Taverns to be ful when your churches are empty and whilest you complaine of the badnesse of the times let them not be the worse for you what evill you cannot help to redresse bewaile let your sighes be more for your sins then your crosses incourage them that teach the good knowledge of the Lord and hide not your talents in a napkin but trade with them for your Master that at his coming he may say to you Well done good and faithfull servants enter into the joy of your Lord. Which that you may not

nothing but what is contrary to the light of nature and yet over the leaf desires the parliament to prohibit all names of obloquie under fitting penalties But I feare Mr. Ey●e who is so liberall in calling his brethren Arminians Socrat hist lib. 6 65. Papists Socinians would be the first that would come under the lash of such a law if it were made as Eutropius the Eunuch did of that Edict made by the Emperour at his request But let him tell us is it against the light of nature to call him an Antinomian who upholds the maine pillar of Antinomianisme and layeth the foundation stone whereon it is built is it lawfull to be an Antinomian and unlawfull to call him so that is so shall a man be covetuous and if his neighbour tell him of it and speak the words of truth and sobernesse in so doing is this against the light of nature is it a more insufferable injury to call Mr Eyre an Antinomian then to be so and is his credit more ne●essary then Christs shall a man call Christ a deceiver and vilify the Scriptures and worship a breaden god a doore an altar or a crucifix praeferre Mahomet or the Pope before Christ and must such an evill go unpunished and would he have the magistrate bring himselfe by connivence at such evills under the guilt of these sins then would England be a purgatory for the Orthodox and a paradise for the heterodox yet this is that he aimes at He would have a liberty for men to professe what errours they please but a restraint laid upon those that shall indeavour to confute them and if this should ever be established which I hope never will be I should not stick to say O Mariana tempora hi sunt vltimi sing●ltus moribundae libertatis Now for this good service and telling the Libertines that if they be elected they are justified already though they be of a dissolute life the covenant is absolute every one of them with a garland of lawrell in his hand is ready to salute him Tu mihi patronus tu mihi Christus eris A third passage is his incivility to Master Good who because Mr. Eyre had appealed to the people among many others that discovered their satisfaction for what he had said and objected propounded this question whether God was wel pleased with unregenerate men to whom he saith ironically enough he did not reply as Bazil did to Demosthenes the clark of the Emperours Kitchin that he should meddle with his broth and his sauce having a little before with petulancy stiled him an Inn Keeper though he be as Demetrius was a man well reported of all men and the truth it selfe and of M. Eyre in time past for which favour he is as much beholding to him as Amasa was to Joab when he tooke him by the beard and said Art thou in h●alth my brother And for his answer to the question that God was wel pleased with his elect in Christ whilest they be vnregenerate though he be not well pleased with their unregeneracy I may say had he himself minded the kitchin lesse and studied the question more he had either yeelded the cause or given a more satisfactory answer for if all the sins of an unregenerate man be pardoned what is there for God to be displeased with nor will the nature of a holy God allow him to love an vnregenerate person with that love which Divines call the loue of complacency though he may intend him good with a love of benevolence And now I shall intreate the reader if there be any acrimony or sharpeness in this epistle to excuse me in it having been in a manner forced to it to heale the exulcerations in Mr. Eyre his book and I shall indeavour in this following discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laying aside all animosity And I willingly professe with Augustine Non pigebit me sicubi haesito quaerere nec pudebit sicubi erro discere proinde quisquis hoc letat vbi pariter certus est mecum pergat vbi pariter haesigit quaerat mecum vbi errorem suum cognoscit redeat ad me vbi meum revocet me ita ingrediamur simul veritatis viam tendentes ad eum de quo dictum est quaeramus faciem ejus semper I shall not be vnwilling where I doubt to inquire nor shall I be ashamed where I erre to learn therefore whosoever read what I have written where he is certain let him goe forward with me where he doubteth with me let him seeke with me where he seeth his errour let him returne to me where he discerneth mine let him reclaime and recall me so let us walke together in the way of truth making towards him of whom it is said Let us alwayes seek his face And I beseech the God of peace to tread down Satan under Rom. 16.2.8 our feete to heale our divisions to powre out upon all his people the Spirit of truth of meekeness of love and of a sound minde and to give us to avoid all curious and needlesse questions which neither serve to beget nor increase holinesse and to lay aside all contentions that we may keep the unity of the Spirit in the bond of peace that wee may with vnited strength oppose the common adversary 4. Eph. 3. and not sheathe our swords in one anothers bowels least by intestine and vnseasonable differences we rend the Church of Christ and be justly blamed with that of the Poet Quumque superba foret Babylon spolianda trophaeis Bella geri placuit nullos habitura triumphos Now the Lord Jesus the great Apostle and high priest of our profession the great Prophet of his church double the annointing of his Spirit upon thee and leade thee into all truth settle confirme and establish thee in the love of it and keep thee sound in the faith and blamelesse in thy life until the day of the Lord Jesus which is the hearty prayer of Thy soules friend and servant in the Gospel of Christ THOMAS WARREN REader by reason of the great distance of the Authour from the presse many errata's have escaped the most material are corrected to thy hand the rest thou art intreated to amend as thou art here directed what ever else thou findest let thy intelligence cure and thy Charity cover p. 8. l. last for in r. is p. 9 l. 18. for our r. my item 2● l. for you r. he p. 10. l. 13. blot out the second so p. 13. l. 4. for Consistence r Coexsistence l. 17. for purposes 1. purposed p. 19. l. 31 for mna r man p. 11. l. 18. for have r. hath p. 22. l. 32 for dies 1. die p. 27. l. 2. after man adde he p. 36 l. 12. after were add not p. 37. l. 5. for hath r. have l. 21. blot out so l. 29. for once r. one p. 39. l. 29. for sin r. sinned p. 40. l. last for Christs r. Christ p. 49. l. 33.

were without Christ because without the saving knowledge of Christ and so were in a hopelesse-estate till God did reveale Christ to them and thus as Paul tells the Corinthians If the Gospel be hid it is hid from them that are lost they are a lost people to whom the Gospel is hid Now it is hid two wayes 1. When it is not revealed and thus where no vision a Prov. 2918. is the people perish And they that sit in b Isa 9.2 Matth. 4.16 darknesse sit in the region and the shadow of death 2. When it is c 2 Cor. 4.4 hid from a people in regard of the saving light and efficacy of it and in both these senses the Gospel was hid from them for they had not Christ the d Col. 1.27 hope of glory preached to them the e Eph. 3.8 unsearchable riches of Christ was not yet revealed to them much lesse was Christ revealed f Gal 1.16 in them by the powerful illumination and effectuall operation of the Spirit of Christ Secondly A man is said to be without Christ when he was never united to Christ and made one with him when he never had any real communion with Christ when Christ did never g Eph. 3 17. dwel in his heart by faith and he was never united to Christ by his Spirit when they were never implanted into Christ by faith Thus the Ephesians were without Christ they were not so much as in him by external profession much lesse by mystical implantation there was never any mutual act between Christ and them Christ exhibiting himself to them and they adhering and dwelling in Christ by faith they had not the Spirit of Christ working an unity of wills a confederacy of affections a participation of natures a concurrence to the making up the same body and this is here principally intended And thus the greatest number of men and women that live under the sound of the Gospel are without Christ and were never in him to this day Now all that are thus in a Christlesse-estate are in a hopelesse-estate let no man flatter himself think that because Christ the Son of God died for sinners they shall be saved by giving a general assent to this truth I tell you Christ himself shall not save you unlesse you be united to him by faith We preach saith the Apostle Christ in you the hope of glory h Col. 1.27 not Christ among you as some * As Mr. Eyre Epist Flock p. 2. interpret it but in you Christus per fidem receptus habitans in vobis * Dickson in locum Christus per fidem receptus habiants in vo●is Explicat quid revelavit in genere vocat divitias summam scilicet Evangelii Deinde explicat clariùs quae sint illae divitiae Christus non simpliciter extra nos sed in nobis inhabitans per fidem Ergo dum Christus est extra nos divitiarum coelestium non possumus esse participes * Z nch in loc In vobis quia nunc Christum possident a quo nuper erant tam alieni Calv. apud Marlo And Diodat In you namely of which mystery Christ who is preached among you is the whole subject or inhabiting reigning operating in you by his Spirit which in you is a certain pledge of glory And seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the proper signification of it signifieth in and it is a truth agreeable to the scripture that Christ dwelleth in us and Christ so dwelling is the hope of glory It is a senselesse cavil of Mr. Eyre in his Epistle to his People in his Vindiciae Justificationis To call this Interpretation a delusion that we call works or inherent holinesse by the Name of Christ the successe of this bait saith he we have seen of late in too many who have dallied so long with the notion of a Christ within them that they have quite forgotten nay some have utterly denied the Christ without them that God-man who is the onely propitiation for our sinnes Col. 1.27 which mistake he saith is grounded upon Col. 1.27 Christ in you the hope of glory whereas Christ in you is no more then Christ preached among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred among in the same ver If this be granted that hindreth not but the word in the next acception of it should be taken in its proper genuine signification though in the first place there is necessity so to interpret it And as for that dream of calling inherent works by the Name of Christ if any so do we abhorre it with him yet ought we not because some abuse the Scripture there●ore to lose the benefit of any saving truth and seeing Christ doth really dwell in us by faith we fear not to assert this without the suspition Familisme Mistake me not I do not say that Christ dwelleth in Beleevers by any personal inhabitation so as to make an hypostalical union but by the graces and operation of his Spirit and unlesse he thus dwell in thy soul and be united to thee thou canst not be saved As the man-slayer could not be safe if the avenger of blood found him out of the City of refuge And as Lot was not safe till he was in Zoar So Christ in our City of refuge he is our Zoar we must flie to for safety and God hath promised only strong k Heb. 6.18 consolation to such as flie for refuge to this hope set before them in Christ And as none were saved that did hang about the Ark when the flood came but they that were got into the Arke and shut up in it so none that do hang upon Christ only by external profession shall be saved but such as get into Christ by mystical implantation And hence in Scripture we read of a mutual indwelling of Christ in us and we in Christ to which the comfort of salvation is ascribed thus in Rom. 8.1 Rom. 8.1 2 Cor. 13.5 Examine your selves whether ye be in the faith prove your selves Know ye not your own selves that Jesus Christ is in you except ye be reprobates 2 Cor. 13.5 that is seeing you question my Ministery and seek a proof of Christ speaking in me I pray saith he reflect upon your selves if you have any faith and Christ dwelling in you by faith and unlesse ye will judge your selves to be reprobates rejected and disallowed of God for such as are not in Christ and so none of his members you must acknowledge our Ministery by whom ye were begotten to the faith Now I put it to your selves you know it to be a plaine truth that Christ is in you by faith and if he be not you can judge at present your selves to be no better then reprobates Now unlesse you acknowledge our Ministery you must condemne your selves where you see that such as have not Christ dwelling in them they are in the judgement of Paul