- Dec 14, 2020
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Exactly what is the timing of Justification ? When is one for whom Christ died Justified before God ? John Gill gives reasons why he believes that the saint is Justified before God, from everlasting. I concur with his sentiment and here's why, and of course in ursuit it is reasonably concluded why Justification before God is before Faith:
1. Faith is not the cause, but the fruit and effect of justification. The reason why we are justified, is not because we have faith; but the reason why we have faith is because we are justified. Was there no such blessing of grace as justification of life provided for the sons of men, there would be no such thing as faith in Christ bestowed upon them, nor, indeed, would there be any use for it; and though it is provided, yet since not for all men, therefore all men have not faith. The reason why some do not believe, is, because they are not of Christ's sheep; (John 10:26) they never were chosen in him, nor justified by him, but are justly left in their sins, and so to condemnation; the reason why others do believe, is, because they are ordained to eternal life, (Acts 13:48) have a justifying righteousness provided for them, and are justified by it, and shall never enter into condemnation and, in asserting this, I say no more than what Dr. Twisse, the famous Prolocutor to the Assembly of Divines, has said before me. His words are these: "Before faith the righteousness of Christ was ours, being in the intention of God the Father, and Christ the Mediator, wrought out for us; and, because wrought out for us, therefore God, in his own time, gives us grace of every kind, and among others, faith itself, and, at last, the crown of heavenly glory." And, a little after, he says: "Before faith and repentance the righteousness of Christ is applied unto us; since it is on the account of that, that we obtain efficacious grace, to believe in Christ and repent." Likewise the judicious Pemble writes to the same effect, when, observing a two-fold justification, he says, the one is "In foro divino, in God's sight, and this goes before all our sanctification; for even whilst the elect are unconverted, they are then actually justified, and freed from all sin, by the death of Christ, and God so esteems of them as free, and, having accepted of that satisfaction, is actually reconciled to them. By this justification, we are freed from the guilt of our sins; and because that is done away, God, in due time, proceeds to give us the grace of sanctification, to free from sin's corruption still inherent in our persons." The other is, "In foro conscientiae, in their own sense, which is but the revelation and certain declaration of God's former secret act of accepting Christ's righteousness to our justification." And Maccovius says, "That because that God justifies us, therefore, he gives us faith, and other spiritual gifts." Now, if justification is the cause, and faith the effect; then, as every cause is before its effect, and every effect follows its own cause, justification must be before faith, and faith must follow justification.
1. Faith is not the cause, but the fruit and effect of justification. The reason why we are justified, is not because we have faith; but the reason why we have faith is because we are justified. Was there no such blessing of grace as justification of life provided for the sons of men, there would be no such thing as faith in Christ bestowed upon them, nor, indeed, would there be any use for it; and though it is provided, yet since not for all men, therefore all men have not faith. The reason why some do not believe, is, because they are not of Christ's sheep; (John 10:26) they never were chosen in him, nor justified by him, but are justly left in their sins, and so to condemnation; the reason why others do believe, is, because they are ordained to eternal life, (Acts 13:48) have a justifying righteousness provided for them, and are justified by it, and shall never enter into condemnation and, in asserting this, I say no more than what Dr. Twisse, the famous Prolocutor to the Assembly of Divines, has said before me. His words are these: "Before faith the righteousness of Christ was ours, being in the intention of God the Father, and Christ the Mediator, wrought out for us; and, because wrought out for us, therefore God, in his own time, gives us grace of every kind, and among others, faith itself, and, at last, the crown of heavenly glory." And, a little after, he says: "Before faith and repentance the righteousness of Christ is applied unto us; since it is on the account of that, that we obtain efficacious grace, to believe in Christ and repent." Likewise the judicious Pemble writes to the same effect, when, observing a two-fold justification, he says, the one is "In foro divino, in God's sight, and this goes before all our sanctification; for even whilst the elect are unconverted, they are then actually justified, and freed from all sin, by the death of Christ, and God so esteems of them as free, and, having accepted of that satisfaction, is actually reconciled to them. By this justification, we are freed from the guilt of our sins; and because that is done away, God, in due time, proceeds to give us the grace of sanctification, to free from sin's corruption still inherent in our persons." The other is, "In foro conscientiae, in their own sense, which is but the revelation and certain declaration of God's former secret act of accepting Christ's righteousness to our justification." And Maccovius says, "That because that God justifies us, therefore, he gives us faith, and other spiritual gifts." Now, if justification is the cause, and faith the effect; then, as every cause is before its effect, and every effect follows its own cause, justification must be before faith, and faith must follow justification.
