Actual Justification RIGHTLY STATED. CONTAINING A True NARRATIVE OF A SAD SCHISM Made in a Church of CHRIST, at KILBY in LEICESTER-SHIRE. PROVING, none of the ELECT are Actually Justified before FAITH.  GAL. II. XVI.— We have Believed in Jesus Christ, that we might be justified by the Faith of Christ, etc. 
LONDON, Printed by B. Harris, in Maiden-Head-Court, in Great East Ch 〈…〉 and Sold by J. Marshal, at the Bible in Grace-church- street. 1696.   

THE INTRODUCTION: Proving, There is no Actual Justification, or Actual Union with CHRIST before FAITH.  
THose many Errors that abound among us, is one of the sad Evils of these Times, which tend to make our Days Perilous; tho' I must Confess some of them are more Dangerous and Pernicious than others; as the Socinian Erors, that ut 〈…〉 lie Destroy the Foundation of Christianity: And evident it is, That between the Socinian, Arminian, and Baxterian Errors, on the ●ne hand, and those called Antinomian Errors, (tho' I do not call them Antinomians) on the other hand, Christ seems to be again Crucified in his Holy Doctrine, as in his Sacred Body he was Cru●ified between two Thiefs.  
The Error that is here Confuted, appertains to those last Menti 〈…〉ed, in which you will find what hard Measure the Author hath met with from some of his Flock, who charged him with False Doo ‑ 〈…〉 rin; but how Unjustly, will appear in this Narrative.  
The Point that he strives to Oppose is this; Viz. That an Elect Person is not in actual Union with Christ; nor actually Justified in God's Sight, before Faith: Or doth actually apprehend and apply the Righteousness and Merits of Christ by Faith to his own Soul.  
1. He doth not say, Faith Justifies as 'tis a Sacred Habit, or Act, 〈…〉 ch less in respects of the Fruits and Effects of it.  
2. Nor that 'tis the matter of our Justification; but 'tis said to Justify only in Respect of the Object Christ Jesus, whom the Soul ap 〈…〉 ehends, or receives by Faith: Christ's Righteousness only being the Material Cause of our Justification, and the Imputation of it the Formal Cause thereof: Which our Reverend Brother asserts, is not Imputed unto any Adult Person, tho' Elected to his actual Justification, before he is Actually, or Personally United to Jesus Christ; and therefore not in Actual Union with Christ and Justified from Eternity, as some say; nor from the Death of Christ as others say:  
3. He steadfastly Believes, God's Election of particular Persons from Everlasting, for whom he gave his own Son to Die: And that the Election of the Father, the Redemption of the Son, and the Application and Sanctification of the Holy Ghost, are of Equal extent.  
4. That Christ Died as the great Representive, common Head, Root, and Surety of all the Elect, doing and Suffering in their Room and Stead; whatsoever he did and Suffered 〈◊〉 as their Head and Representative; and that he hath made full Satisfaction to the Justice of God, and answered all the demands of the Law for them: So that all they for whom Christ died, shall certainly be Saved, as an act of Justice, and Righteoviness, as well as an Act of Sovereign Grace and Goodness.  
5. That Faith, by which the Soul apprehends Christ is a Grace of the Spirit, purchased by Christ, and freely given to us as a sign of God's Eternal Love.  
Moreover he and we with him, distinguish, or explain Union with Christ, and Justification thus;  
1. That all the Chosen of God are Decretively Justified, etc. from Eternity.  
2. Virtually at the Death, or rather at the Resurrection of our blessed Saviour.  
3. Yet that no Adult Elect Person is really and Actually in Union with Christ, and Actually Justified before he doth Believe in him: And so is transplanted out of the first Adam as a common Head, and implanted into the second Adam: It being impossible any should stand in (or grow out of) two cwo common Roots at one and the same time; since all (as considered Actually in the first) are Dead and under Condemnation; and all that are Actually in the Second are made Alive and brought into Justification, and declared free for ever from Condemnation, Rome▪ 8. 1. If any man have not the Spirit of Christ, the same is none of his. That is Actually his, tho' many of them may be in the Election of Grace.  
As touching the Sins of the Elect before Faith, we say they are charged upon them by the Law, under which they remain till they Believe, or are United by the Spirit, unto their blessed Covenanting Head; and are by the same Law with other Unbelievers, under the Sentence of Condemnation, tho' their Justification, Pardon, and Salvation is secured for them, by God's eternal Election; and in Christ by Virtue of his Covenant Transactions with the Father, and as 〈…〉ed by his Blood and Merits.  
As to the Sins of the Elect, after Grace, or Actual Union tho' 〈…〉 ey are Required to Repent of them, and may not have the Sense 〈…〉 Pardon of them in in their own Consciences, till then, yet the 〈…〉 lt of them is never Charged upon them, Christ having born all 〈…〉 Vindictive Wrath due to all their Sins, as well those committed 〈…〉 Faith, as before they Believed, otherwise it could not be said, 〈…〉 is no Condemnation to them that are in Christ Jesus, Rom. 8. 〈…〉 Therefore whatsoever Mr. Coleman says about the Sins of Believers; 〈…〉 Repentance, and Pardon, he doth not Believe they are ever 〈…〉 in a state of Condemnation, Who shall lay any thing to the Charge of 〈…〉 's Elect, that is such Elect ones that are united to Christ.  
〈…〉 Justification is but one Act, 'tis never more nor less after we are 〈…〉 d to Christ, or are in a state of Grace. Tho' Sanctification, as 〈…〉 s, is a progressive Work, yet so is not our Justification; there can 〈…〉 no breach made on that any more than in our Adoption; once a Child 〈…〉 ever a Child. Now the Notions we oppose are these following; 〈…〉 1. We say, The Sins of all the Elect, while they remain in Vnbe 〈…〉, are charged upon them by the Law; and that the Righteousness of 〈…〉 rist is not actually imputed to them, until they do believe in Jesus 〈…〉 ist. 'Tis one thing for God to Purpose or Decree to discharge an 〈…〉 t Sinner, through Christ's perfect Righteousness and Satisfaction; 〈…〉 another thing for him actually to acquit discharge and pronounce 〈…〉 Justified by the Application of Christ's Merits. Now the asserters 〈…〉 the contrary Notion, do seem to say that neither God's Justice nor his 〈…〉 y Law doth charge Sin on any Elect Person, tho' under the power of Unbelief, and vile, and profane Persons; see Mr. Air Vindi 〈…〉 Justificationes, Gratuitae; last Impression, p. 94. 95. He asserts, 〈…〉 all the Elect before Conversion and Faith, stand actually recon 〈…〉 to God, and Justified before him; Page 45. Nay from eternity, 〈…〉 31.  
Ans. May we not find a Medium, or a way to Reconcile this seeming Difference; he says before God, or in his Sight; may not that be said 〈…〉 e done before God, or in his Sight, that is not actually done on 〈…〉 Creature; these men refer to the Will, Decree, and Purpose of 〈…〉: now if they mean no more than this, we will no longer con 〈…〉 with them; we deny not but in the will, Decree, and Purpose of all the Elect were Justified from Eternity. And so was the World 〈…〉 d also from Eternity, viz. in the Decree and Purpose of God, 〈…〉 Christ was so Slain before the Foundation of the World; but did the 〈…〉 Decree, and Purpose of God give the World an Actual existence from Eternity? Or, was Christ actually Slain before the World began; See Mr. Air, page 35.  
Nor do (saith he) they whom they call Antinomians, assert Justification before Faith, in any other Sense, than in Respect of the absolute and immutable Will of God. Admit this only to be take● with respect to God's Deerre; or that they are all Decretively Justified; which seems to be what he says we are agreed: Yet in Page 〈◊〉 he says more, viz. That all the Elect at the Death of Christ were the reby free from the Law, delivered from the Curse, reconciled to God, and made Perfect and Complete in the sight of God▪ Now we will admit of this if they mean only Virtually, as Christ 〈◊〉 Surety and Representative was then actually Justified: But pray Not Here; as Christ Died and rose again, as the Representative and commo● Head of the whole Election; not only to our Resurrection to a sta●● of Spiritual Life; but also as to our Reserrection at the last Day▪ Doth it therefore follow that it may be said, We are now actually raised out of our Graves? and actually ascended and glorified in Heaven? for so is our Head and Forerunner risen, ascended and glorified it must therefore only be taken, That we were then Virtually Justified in him, not Actually in our own Persons; and Virtually we ascended and are grloified in him; for we are not all of us as yet Actually in Heaven; yet as truly Glorified (say we) then, as we were Justified when Christ rose from the Dead. Besides, those of this sort, 〈◊〉 assert our Justification to be at the Resurrection of Christ, aught to te 〈…〉 us when the Saints were Justified, that lived three or four Thousan● Years before Christ Death? Or, did they go to Heaven before the● were Justified?  
But to look back again to them that assert the Justification of th● Elect to be from Eternity: They argue thus; viz▪ To Justify God's act, but God's acts were all one entire act; and from Eternity there is no Colatural act in God.  
I Answer, Whatever God's acts be in himself, yet we must distinguish between the act of God's Decree and Purpose, and the actual Execution of his Decrees; or else you may say the World and 〈◊〉 things else were from Eternity.  
Mr. Air saith pag. 89. [Quoting Mr. Kendal] That God's Widow 〈…〉 or Decree to remit our Sins, carries in it a remission of them Ta●tamount: For who shall lay any thing to the Charge of God's Elect▪  
Mr. Air adds; viz. This Decree (saith he) hath so much in it that it looks so well like unto Justification, that it may be so called without Blasphemy: Now if this be not to Confound the Decrees of God, with the Execution of them, I Know nothing. 〈◊〉 〈…〉 that Justification is the Will of God not to Punish; because saith 〈…〉 The definition which the Holy Ghost gives us of Justification, is most 〈…〉 early applied to this Act of God: Now the Act of God he refers 〈…〉 is the Decree and Purpose of God; this he calls Justification: So as 〈…〉 the Elect are indeed then, that is from Eternity really and actually Justi 〈…〉 which we say is only a decretive Justification; 'tis God's Will Decree that all from everlasting should be raised out of their Graves 〈…〉 be Judged; but are they therefore all from Eternity actually so 〈…〉 and Judged? Sirs; the Will or act of God's Simple Decree, 〈…〉 an immediate Existence, or actual Accomplishment to nothing so 〈…〉 or decreed; because they are only his Will, Act, and 〈…〉 e before time, of what shall actually be done, and accompli 〈…〉 in time: Therefore we must distinguish between the Decrees of 〈…〉 and the actual Execution of them. What tho' all immanent acts in 〈…〉 are but one Simple Act, in whose Decrees there is no Priority, 〈…〉 Posteriority, as Hillary speaks, Omnia Penes Dum, aequabili A 〈…〉 tatis infinitate Consistunt. Yet as to us, and as to the Real and 〈…〉 all Existence, Execution, and Application of them to various Things 〈…〉 Objects there is both a Priority and Posteriority; some of them 〈…〉 g early actually done, as the Creation of the World, etc. and 〈…〉 s long after, as Christ's actual Suffering, etc. and the Saints Re 〈…〉 ction: The first Covenant was thus before the second, the Law the the Gospel; Sin the Fall, Death, Wrath and Condemna 〈…〉 〈…〉 before Grace, Quickening Justification and Glorification.  
Therefore that which I shall in the last place do, to Confute their 〈…〉 ion about Justification before Faith, or from Eternity (if they 〈…〉 more than what we have here hinted) viz. Actual Justification of 〈…〉 Persons of all the Elect, shall be to show the Absurdities that 〈…〉 will fofollow such a Notion.  
〈…〉 They by this Notion confound Election and Justification, 〈…〉 Election, which is the Act of God's Decree or Choice, from 〈…〉 rlasting and Justification, of an Elect Sinner from (Condemnation, 〈…〉 which he was fallen in time) the same immanent Eternal Act: 〈…〉 also it tends to Confound the act of God's Decree, with the 〈…〉tion of it.  
2. This Notion of Actual Justification from Eternity is attended with 〈…〉 strrange Absnrdity, viz. That the Elect never fell in the first 〈…〉 they never were under the guilt of Sin, nor under Cordemna 〈…〉; for certainly if they were truly and actually Justified form 〈…〉 ting, there was no time when they were charged with the guilt 〈…〉, or were brought under the Sentence of Condemnation, God's Elect, who are actually Justified: But were not all the Elect by Nature Children of Wrath, even as others, Ephes. 2. 1, 2. and were not all bought under Condemnation by the Sin of the first Adam; see Rom. 5.  
3. Then also it will follow actual, Justification is not, cannot be the declaring, acquitting, and Pronouncing of an ungodly guilty and Condemned Sinner, through Christ's Righteousness, Just and Righteous in God's sight, because Justified from Eternity, and so without guilt or spot.  
4. Also it holds forth, That if all the Elect were Justified from Eternity, as Mr. Aire and others affirm, even by that one sole and simple act of God, then how could they be said to be Justified at the Resurrection of Christ? Doth it not follow from their Notion that the Elect are twice Justified? and so there must be in their Sense a Postery or Colatural act in God to their Justification.  
5. These Men say that Faith only Justifies us Declaratively, or a● it gives the Revelation or Evidence of it, to our own Consciences▪ Which if so then the state of ungodly Persons, if Elected, tho' Swears, Drunkards, Whoremongers, Murderers,) etc. is good; and Justification changes not the state of the Sinner, he being in a safe and sav 〈…〉 State before, tho' he did not know it, being not Condemned unless in his own Conscience, God never charged him with Sin, saw no Sin in him, but imputed Christ's Righteousness to him from Eternity; and not more Justified after he believes than he was before▪  
6. Then also it will follow, No man hath that Justification which is said to be by Faith, or through Faith, but he that feels the Comfort of it in his own Conscience, or hath it Revealed and Evidenced to him by the Spirit, being fully persuaded and assured he is Justified; which we say many true Believers do not arrive unto; assurance not appertaining to the Being or Essence of Faith, but is the highest Degree thereof; see 1 John 5. 13. Some who do truly Believe do not feel and know in their own Consciences that they do Believe, but have Doubts about it.  
7. 'Tis directly contrary to the express Word of God, John 3. 18. He that believeth on him is not Condemned, but he that Believeth not is Condemned already, because he hath not Believed on the Name of the only Begotten Son of God.— That Unbelievers are Condemned, is the express Words of the Text: Now who can Condemn them but either God's Law, his ●ustice, or their own Conscience: They say neither Law nor Justice do or can Condemn them. And it is clear (say we) that their Conscience cannot.  
1. Because it is asleep, and as the Apostle says Defiled, See Tit. 1. 15.  
2. Another Reason is clear in the Text, from the cause of Condemnation, viz. Because they Believe not: Now who will say that Natural Conscience doth Condemn for Unbelief; for if so, the Spirit in the ex 〈…〉tion of his Office, and for which he is sent, is thrown away Joh. 16. 8 〈◊〉 are Condemned by the Law, and till they Believe, th●y remain under 〈◊〉 Condemnation. Unbelief Condemns as it is a rejecting or refu 〈…〉 to apply the Remedy: Not otherwise. And let them be whosoever they 〈◊〉 (tho' one of God's Elect, or comprehended in his eternal Decree of E 〈…〉 on, and Love of Intention, Pity, Purpose, and Benevolence) yet he remains ●●●demned till he Believes, or hath actual Union with Christ; For he that 〈◊〉 the Son, hath Life; but he that hath not the Son, hath not Life. 1 John 〈…〉 12, If we have the Spirit and do Believe, we have Union with Christ, 〈◊〉 have the Son; but if we have not the Spirit, if we have not Faith, we 〈◊〉 no actual Union with Christ, or have not the Son: If any man have not 〈◊〉 Spirit of Christ, he is none of his, Rom. 8. 8. Moreover, how can he that is 〈◊〉 to the Lord, be said to be one Spirit with him, if this Union be before Faith? 〈…〉 8 Actual Justification before Faith, or Actual Union with Christ, is attend 〈…〉 with this Absurdity; Viz. A Man may be said to be actually Dead and A 〈…〉 e, Condemned and Justified at one and the same time; Nay, be a Child 〈…〉 Wrath, and yet a Son of God; have actual Union with, and united to 〈◊〉 first Adam, and yet be in actual Union with, and united to the second Adam at one and the same time.  
9 It Presupposeth, That a Man may be actually in Christ, and be actu 〈…〉 y Justified, and yet no change of Heart, as well as no change of State: 〈◊〉 that all before Regeneration are Children of Wrath, is evident; and is it 〈◊〉 Positively said, If any Man is in Christ he is a New Creature, 2 Cor. 5. 17. 〈…〉 any man be said to be truly and actually Justified, and not actually in Christ. 〈…〉 to. 10. It presupposeth, That a Man may be a Justified Person that is not es 〈…〉 tually called: Now all know and grant there is no effectual Vocation be 〈…〉 e, nor without the Spirit of Christ, and Saving Faith be wrought in the Soul. 11. It also holds forth or presupposeth, That a Man may be a Justified Person 〈…〉 be actually Justified, and yet not be Sanctified: which is contrary to these ●●riptures, Rom. 8. 7, 10, 30. 1 Cor. 6. 11.  
12. Moreover it follows from their Notion, That a Man that is in actual 〈…〉 ion with Christ, and is actually Justified, may be without (nay, utter 〈…〉 incapable of enjoying) Communion with Christ. Can Christ have Come 〈…〉 n with and Delight in filthy Swine? Or, Can Light have Fellowship with 〈…〉 iese? Can a Man in a state of Enmity against God, have Commu 〈…〉 n with, and delight in God? Therefore saith a Reverend Divine, The 〈…〉 tive and Real Change are both at one time, 1 Cor. 6. 7. But ye are 〈…〉 ctified, ye are Justified; Charnock on Regen. p. 32.  
13. It Presupposeth, That there may be Union between two Persons, 〈…〉 en but one Party only Consents; which is very absurd for any to assert 〈◊〉; 'tis Christ that brings the Soul to Consent, he gives the Soul Faith as in the succeeding Narrative is Noted; which is his Love-token. Grace infused in us as the Effects of Christ's Love, constrains the Soul to Love him, and ●o to consent to take him as its Lord, and only Object of its Affection: But till this is done, there is no Real Union. We deny not but Christ apprehends us before we can apprehended him; he first takes hold of us by his Spirit; and infuses the Habit of Faith, before we can act Faith; there is the act of Unition before there is a complete Union.  
14. It tends to put Men upon Temptation to slight the holy Law of God, and renders the Doctrine of Repentance needless, or a mere Legal Doctrine: Hence some of them have intimated that they have nothing to do with the Law, Nay, and have uttered such Words and Expressions concerning the Law, that are not fit to be mentioned; as in particular, David Culy (one of Mr. Davis' Disciples, and a Teacher sent forth (as I am informed by him) affirmed; as it hath been proved against him by Credible Witnesses, That the Law was of no use either to the Conviction of Sin, or as a Rule of Life. Moreover their Airey and uncouth Notions leads them out to assert other Strange and Ridiculous; nay Blasphemous Expressions. For the same Culy said, That a Believer in Christ was as Righteous as God himself. To which Mr. Rix a Reverend Minister, Replied, That the Righteousness of Christ was imputed to Believers, etc. But he answered, He had nothing to do with Christ's Imputed Righteousness; nor the Righteousness of the Manhood of Christ, but they were as Righteous as God himself. Quoting that Text, 2 Cor. 5. 21. Again he the said Culy affirmed, That Jesus Christ was the greatest Reprobate in the World: Mr. Coleman's Maid-Servant hearing him utter these Words, said, Have a Care what you say, for it is against the Person of Christ, and 'tis Blasphemy. Something to the same Purpose, another of them uttered lately in London: Also Mr. D— s July 1696. in a Sermon Perached in London, mentioning that Text, Hob, 2. 14. 15. For verily he took not on him the Nature of Angels, but he took on him the Seed of Abraham: affirmed, That Christ did not only take or assume the Seed or Nature of Abraham; or of the Elect, but he assumed the Persons of all the Elect also: Which is contrary I think to what any Orthodox Minister ever asserted. Brethren, pray Consider, That the human Nature which Christ assumed, was Hypostatically united to the Divine Nature; therefore if he assumed the Persons of all the Elect, than all the Persons of Elect are brought into the Hypostatical Union in the Person of Christ.  
But may be some may Object and say, He only meant Christ assumed their Persons Representatively etc.  
Answ. That could not be his meaning, because he brought in Christ as thhir Head and Representative, etc. as another distinct Argument, to prove what he was upon. But further to Confute his Notion, take what Dr. Owen saith; viz. It was our Nature he assumed and not the Person of 〈…〉: (Then say I, not the Persons of all the Elect.) Again he saith Many 〈…〉 Persons cannot be Hypostatically United:, for that is to be one Person and no 〈…〉 e: There may be a manisold Union Mystical, and Moral, of divers, of 〈…〉 y Persons; but a Personal Union there cannot be of any thing; but 〈…〉 distinct Natures: And as the Son of God could not assume many Persons, so 〈…〉 sing that human Nature, which he did unite to himself, to have been a Person 〈…〉 ere could have been no Personal Union between it & the Son of God. Again saith 〈…〉, It is only the assumption of our Nature unto Union with the Son of God, An 〈…〉 edent unto any individual Personal Subsistence of its own, that can 〈…〉 ute such a Union: In his Treatise, Entitled, Twofold Discourse concerning the Spirit. p. 52, 53, 54.  
15. This Notion of Justification before Faith, seems directly contrary to those Scriptures that hold forth That we are Justified by Faith, etc. in 〈…〉 all that Believe are Justified; and particularly that Text, Gal. 2. 16. Even we have Believed, that we might be Justified by the Faith of Christ, 〈…〉 c. Not that we might know we were Justified before, or might be in 〈…〉 own Consciences; but that we might be actually Justified, Justification 〈…〉 applied to Faith, (1.) not by Faith (as our Orthodox Divines note) as it is an act of ours; (2.) Not by Faith as it is the efficient cause thereof; for in that Sense 'tis God that Justifies. (3.) Not by Faith as the Meritori 〈…〉 s Cause of it, for so we are Justified by the Blo●d of Christ. (4.) Nor that Faith procures it from any intrinsic Virtue simply Considered to be 〈…〉 that Grace; but by Faith as an Instrument, i. e. as a Hand that receives Christ and his Righteousness, or applies the Remedy to our Souls; Faith Justify us Objectively as it apprehends Christ. Suppose a Friend should offer to give me a Thousand Pounds, and I stretch forth my Hand to receive it, 'tis not my Hand that inriches me, but 'tis the Gift given: the 〈…〉 Hand applies to cure my Wounds, doth not Heal me, but 'tis the said Balm: But if by Faith we are Justified, than not before it, nor without it. Moreover, if by Faith we are actually united to Christ, and are the Children of God, than not united to him, nor actually God's Children before we Believe. They that were stung in the Wilderness, (the Type of guilty Sinners) were not Healed before they looked up to the Brazen Serpent; were not to look to it, that they might know they were Healed, or have the Declaration, or feeling Sense of that Cure which they had before, but by looking they were a tually Healed.  
16. Lastly, This Doctrine of theirs, tends to lead People to venture on Christ, or throw themselves on Christ Presumptuously, and conclude they are Justified, tho' they continue Wicked and ungodly, and do not experience the Effects of Christ's Death and Resurrection in themselves; for tho' we affirm God Justifies the ungodly, i. e. That we are such Just when we Believe (and so come to Christ as Sinners, as convinced and ungodly Sinners, without any previous Qualifications) yet Faith doth not leave us in, and under the power of Sins, but purifies our Hearts and Lives. Faith hath a twofold Use; First by God's Ordination, as it apprehends and receives Christ 'tis said to Justify us; and by its own Spiritual Virtue it Rennovates and Sanctifies us.  
I must Confess, by reading some Passages in Mr. air's Treatise, and that passage of Mr. Davis, mentioned in this Narrative, I cannot see that these Men, by all the Noise they make about Justification before faith, that 'tis anything more than that which we call a decretive and Virtual Justification: So that it appears, 'tis but about strife of Words that these poor People made that Schism in the Church at Kilby: Mr. Davis says, That the Elect are dead in Traspasses and Sins, and under the declared condemnation of the Law and Gospel, till they Believe, and then, and only then, they are freed from Condemnation; which I take (says he) to be actual Justification by faith: And that he will stand by the Assemblies desinition of Justifying faith! and that the Moral Law holds the Elect, during their unregeneracy, under 'tis condemning Force till they believe. I would know, what is it we say more or less? Why then does this man make this Stir, and Division in Churches?  
Mr. Air saith Justification actively Considered, as it is in God (who is the Justifier) was Complete and Perfect, before we had a being; and in this Sense, Faith is not the Instrument of it, and Dr. Twisses (whom he Quotes) saith, It was ours before we Believe in respect of right, because of the intention of the Father and the Son— tho' not in Possession and Enjoyment.  
Ans. Suppose a man intent to give, and also purchase an Estate for a Child that shall proceed from my Loins of the hundred Generation from me; can that Child be said actually to have the possession of 〈…〉 t Estate so long before 'tis born? Nay to have any proper or personal right to it? We deny not 〈◊〉 our right to Justification in respect of God's Decree and Intention before we were born; nor of that Virtual right in Christ, as our head, and Representative at his resurrection: Certainly these men fight only with their own Shadows; for what is this to an actual and personal right? Can men be actually Justified before they have a persoval and actual Being? 'Tis enough that our right is secured for us in Chrisr, and shall in time be actually conveyed and Applied to us.  
To Conclude, I think it not amiss here to give you the Sense of all the Pastors, Ministers, and Messengers of our Persuasion on this Point, as it was asserted in their General Assembly, held in London, Sept. 3. 1689. representing about one Hundred and six Churches; where this Question was 〈…〉ed; viz. Whether Bellevers were not actually Reconciled to God? actu 〈…〉 Justified and Adopted when Christ Died? etc. The Answer was; That the Reconciliation, Justification, and Adoption of Believers are 〈…〉 fallibly secured by the graciove Purpose of God, and Merits of Jesus Christ; yet none can be said to be actually Reconciled, Justified and Adopted, until they are really implanted into Jesus Christ bp Faith; and so by Virtue of this their Union with him, have those Fundamental Benefits actually conveyed unto them: And this we conceive is fully evindenced, because the Scripture attributes all those Benefits to Faith, as the Instrumental Cause of them, Rom. 3. 25. Chap. 5. 11. Chap. 5. 1. Gal. 3. 26. and gives such Represenfation of the state of the Elect before Faith, as it is altogether inconsistent with an actual Right in them, Ephes. 2. 1, 2, 3. 12, etc.  
The Ministers that Subscribed to this and other Positions in behalf of themselves, and the whole Assembly were as followeth; 

William Kiffen.  
Hanserd Knollys.  
Andrew Giffard.  
〈…〉 bert Steed.  
Thomas Vaux.  
John Tomkins.  
Toby Wells.  
Benjamin Keach.  
Samuel Buttall.  
Isaac Lamb.  
Christopher Price.  
Robert Keat.  
Richard Tidmarsh.  
James Webb.  
John Harris.  
Thomas Whinnel.  
James Hitt.  
Edward Price.  
William Phips.  
William Tacey.  
John Ball.  
William Hankins.  
Paul Fruin.    
I might add Dr: Owen, Dr. Goodwin, and many other Reverend and Orthodox Divins, that say the same thing with us.  
Mr. Perkins saith, Justisicaeion before God, is when God reputes a Man Just; and that only for the Merits and Obedience of Christ. So soon (saith he) as a Man Believes, he is presently Justified: Faith therefore Justifieth, because it is an Instrument to apprehend and apply that which Jnstifieth, viz. Christ's Obedience. On the Galatians: Vol. 2. pag. 209. p. 235.  
Bishop Usher saith, (speaking of the Adult) There is no Union with Christ without Faith. And agaih saith, Faith Justifieth only Relatively in respect of the Object it sasteneth on, viz. the Righteousness of Christ; by which Faith we are Justified; Faith being the Instrument, or beggar's Hand to receive the Alms. Body Divin. pag. 195. 196.  
I might Cite a Volumn of our best Authors to the same Purpose: See Dr. Ames ' s Marrow of Sacred Divinity. p. 112. 117. The receiving of Christ is that whereby Christ being offered, is joined unto Man, and Man unto Christ. Again he saith; Faith doth Justify, but no otherwise, but as it apprehends Christ's Righteousness, by which we are Justified.  
Mr. John Simpson, who was called an Antinomian, Saith; By Faith we are Justified as the Spiritual Instrument formed of God. See his Perfection of Justificotion. p. 112.  
Take what the Reverend Mr. Tho. Cole delivered at Pinners-Hall, July 21. 1696. He said, The Marriage Bond between us and Christ, is on Christ's part▪ the Spirit▪ and Faith on ours; by which the Spirit Unites the Soul to Christ: There can be no Union without Faith; nor no Faith without Union: for it (that is the Spirit) works both, and brings in a Comfortable hope of Pardon, from that full Satisfaction, made by Christ to the Law and Justice of God; so redeeming ns from the Curse of the Law, and setting us at Liberty.  
Question. But may not a Debtor demand immediately his Discharge, as soon as he hears his Surety has discharged his Debt?  
Answer. Among Men the Debtor finds the Surety, and so may in point of Justice, demand his Discharge; but there is a great difference here, seeing God found our Surety, not we: therefore, tho' what he did was in our Stead and Room: Yet we having all in a way of Sovereign Grace, as well as in a way of Justice and Righteousness; the Father and Son might in that Eternal Compact between them Both, agree how, and when we should have the Benefit of Christ's Merits, and actual interest in him; and so be Justified; which no Adnlt Person hath until he Believes, or receives the Spirit the Bond of that Union. We must not say with the beforementioned David Culy, That we may go to God with holy Impudence, and say, Father! put off thy Righteousness? for it is mine. Are not these strange Expressions? As if we were Justified by the Essential Righteousness of God: Yea, by the Righteousness of the Father; and may Demand it with holy Impudence; or rather unholy Impudence.  
I'll add no more but this one thing; I desire those Persons, who are so fond of this Notion, would Consider, What profitable Use can be made of Justification before Faith: Also know that, That Doctrine that hath no profitable Improvement to be made of it, but many Absurdities to attend it, is not a Truth of Christ: [But so it is here; Ergo] But Sad it is that People should be so left as to tore a Church in Pieces, because their Minister is not of their Opinion; as will appear By the ensuing Narrative.   

A true Copy of that Paper that was Wrote by the Agreement of Mr. Winkles, and the Rest; who Charged Mr. Coleman with dangerous Errors, and for which they made that undue Separation or Schism.  
FIRST, We the Members grieved of the Church aforesaid, have a long time sat under his Ministry (that is Mr. Colemen) and have not Profitted; and according to the Rules of Christ we 〈…〉 laboured to be satisfied in this our Brother's Judgement, To know Whether or no it was his Judgement which he Preached, yea or no; and 〈…〉ing no Reformation in his Doctrine, we the Members grieved afore 〈…〉, do think meet to enter our Dislikes to these Doctrines follow 〈…〉▪ which he hath delivered;  
First, That Sermon which you Preached from the 25th. of Isa. 〈…〉 6. after Brother Overen who kept that gracious Promise only 〈…〉 the Elect, but you strained it further than to the Elect.  
Secondly, when you Preached from Coloss. 3. 11. But Christ is 〈…〉 ll and in All; you said, Be Christ's and he will be Yours; if 〈…〉 make him your All, and in All, than he will make you his All 〈…〉 in All.  
Thirdly, When you Preached from the 2. Cor. 5. 17. If any man 〈…〉 in Christ he is a new Creature: You said, it was not Election; 〈…〉 in the Purpose of God, which caused us to be in Christ, but being 〈…〉med, of God, Regenerated, and Born again. And likewise you 〈…〉med, That the Law is to be Preached first, and not the Gospel 〈…〉 poor Sinners, which is contrary to the Commission Christ gave to his Disciples; he said, Go unto all the World, and Preach the Gospel to every Creature. Mark 16. 15.  
Fourthly, When you Preached from Jer. 2. 4. 14. Jerusalem wash thy Heart from wickedness that thou mayest be saved: Your whole Discourse tended to put the Creature upon doing for Life, and not from Life, and a principle of Love; you quoted those verses in the First of Isaiah; Wash ye, make you clean, put away the evil of your doings from before mine Eyes? you Exhorted the Creature to do his part; and then no doubt but God would do his part.  
Fifthly, You said, the Law ought to be Preached before the Gospel, to convince Sinners of their Sins; Which is contrary to that that is said, The Spirit shall convince the World of Sin.  
Sixthly, You affirm their is no Union before Faith, but that Union is the effect of Faith, and not Faith the effect of Union.  
Seventhly, You affirmed, That what Christ did upon the Cross, his Death and Sufferings was not the Elects; nor that they have any right to it, until they Believe.  
Eighthly, You said, That we were not Sinners, till we had Acted Sin; and if no Sinners, than no Objects of Christ's Love, nor Justified Persons any ways: For you said, They must be Sinners before they can be Pardoned, which, to us, was the overthrowing of Original Sin, the Representive-Ship of our Lord for us, as Elect.  
And as for Discipline, there is many who walk disorderly; as some for Drunkenness, others neglecting the Ordinances.   

Mr. Henry Colman's Answer to their Charge, in which he hath Cleared himself, of those pretended Errors Charged against him.  
THese things following, are the Just Defence of the Innocency of Henry Coleman, Minister, and Chosen Elder, by the Church at Kilby, in which it appears under their Hands; and 〈…〉 Unjustly many of them have departed from him, and the Said Church. And the better to Colour over their Schism, have Written 〈…〉 Sent forth a Paper they to whom Please, and Say what they Please, 〈…〉 purpose to Impair his Reputation amongst other Christians; and to 〈…〉ke their bad Cause appear Good and Plausible: And sent one of 〈…〉 it Papers to Coventrey, where by the Providence of God, it came 〈…〉 the Hands of him the said Henry Coleman, who never before 〈…〉 l get a Copy, though they have been required thereto 〈…〉 himself and Messengers, and Letter: So Unjust and Inju 〈…〉 us was they towards him. Though their Paper was Written near 〈…〉 years' since, and was the Fruits and Effects of a Fast-Day, which Circumstances aforesaid, do make it appear That they Fasted for Strife, and Debate, to Fight with the Fists of Wickedness.  
And by which Unjust dealing, he the said Henry Coleman hath been 〈…〉 capable of either Confessing his Mistakes, (if there were any) or of making his Just Defence; but now having the Paper of their Exceptions, which they call Errors, Providentially come to his Hand, doth make 〈…〉 Defence as followeth;  
I. In your Preamble you Say, That you Unfeignedly gave in your Dissatisfaction against your Brother Coleman, and the rest of the Members of the Church aforesaid that walk Disorderly:  
Ans. You do not tell me in your Paper, In what we are Disorderly; but such is your Conceited Confidence, you think that all you say 〈…〉 Write must be believed to be True. If you mean what you Write, 〈…〉 your long Answers to our Queries about one Grinding on the Lord's-Day, it appears more Excusable (by Christ's excusing the Disciples, who plucked the Ears of Corn on the Sabbath-Day) than Selling Shop Goods on the Lord's-Day: Saith Christ; ye Hypocrites, pluck first the Beam out of your own Eye, and then you may see clearly to pluck the Mote out of your Brother's Eye!  
You instanced, in Drunkenness; I know of none that were Charged with that Sin but William Tharp, who was Suspended in Mr. Farmer's time; and by a— Confession of his sin he was Charged with, it prevented an Excommunication: And if you know of any others, the Sin lies at your Door. But is it not an apparent and great Evil, for some of the chief of you to set your Hands to the Church-Book for Union, and then to go off from us without ever showing us a Reason for your so doing. And is it not a Disorder to choose an Elder whose Habitation is about thirty miles off.— Thus your Complaint is justly turned upon your own Heads, and the Charge not True, to say no worse: But to Proceed:  
You say, You sat a long time under my MINISTRY, and could not be Profitted.  
Ans. No wonder, (when your minds were so Corrupted, and your Judgements so Perverted, that no Sound Doctrine could be Believed by you:) that Persons are not Profitted by the means of Grace, when they are given up to Delusions and Errors.  
You say, you found no Reformation in my Judgement & DOCTRINE.  
Ans. You think meet to enter your Dislike to the Doctrines following; which you say I delivered: If you had put in Deformation instead of Reformation, you had spoke more Truth. If you had said, I Refused to be Deformed according to your Deformed Doctrine, or rather Nonsensical Doctrine, you had said True, for I can neither Reform nor Conform to that which has neither Truth nor Sense in it: But I shall come to Examine your Charging my Doctrines, in which I shall do these three Things▪  
1. Examine in what you have Wronged me, in wresting my Words, and setting down my Doctrnes in Words, contrary to my own Judgement and Sense.  
2. Ingeniously Confess my mistakes if I have Committed any.  
3. In Justifying my Doctrines against your false Charge; and these things I shall do upon every Head as I go on.  
1. Upon Isa. 25 6, You say I strained the Words farther than to the ELECT: And so doth the Prophet, for it was a Feast of Fat Things to all People; I hope the Elect are not all People, except you will say, the rest of the World are Beasts and not Men. I hope you will Grant, That this Feast of Fat Things is meant of Christ and his Benefits: He is the Bread of Life, and Water of Life and He is to be 〈…〉 dered to more than the Elect: For he is to be offered to every Creature, Mark 16. 15. He is to be tendered to all; Nay, and those are Invited to partake of this Feast that make light of it, and Refuse to come and partake of this Feast, as well as those that come and partake of it. For the Proof of which I cited Matth. 22. 1. to the 8th. Lake 14. 16. 17. 18. If you call this Straining of it farther than to the Elect, I will stand by it, and Justify it against all your Exceptions.  
2, Upon Coloss 3. You say I said, Be ye Christ's, and he will 〈…〉 yours: If you make him your All, and in All, than he will make 〈…〉 his All, and in All. These Words I do not Remember; but 〈…〉 nce you bring these Words into your Charge as a Crime, you should have showed in what the Crime consisted: Your not being able to distinguish between the Duty and the Grace, by which Men are enabled to perform the Duty, causeth your Mistakes, and to take an Offence where none is given. Is it not by Grace that we Choose Christ? and is it not as true, He Chooses those that Choose Him? Prov. 8. 17. I Love them that Love me. So, James, 4. 8. Draw nigh unto God, and he will Draw nigh unto you. So, Zachary, 1. 3. Turn you unto me, and I will Turn to you. Is it not by Grace that we love Christ? and is it not as true, that he Loves them that Love him? Is it not by Grace if any Draws nigh to God? and is it not 〈◊〉 true, That God Draws nigh to such? Is it not by Grace that any Turn to God? and is it not as true, That God will Turn to such that Turn to him?  
That Crime, in these words you Charge me with, You 〈…〉 y as well charge upon those Holy Texts I have Cited, as to be Offended at the Words you say I Spoke: But as the Arminians, by the Duty destroy the Grace; so you by a Pretence to the Grace destroy the Duty: Such is your Ignorance and Folly.  
3. You say I said, from 2. Cor. 5. 17. If any man be in Christ, he is a New Creature. That it was not Election, nor the Purpose of God, which caused us to be in Christ; but being Form of God, Regenerated, and Born again.  
Ans. In this you wrong me; for I never thought that Election, or the Purpose of God, was no cause at all of our being in Christ; but I have often Affirmed, That our Election, and the Purpose of God, is the Efficient and Antecedent cause of our being in Christ: For we were Elected from Eternity, but our Engrafting into Christ is in Time, or else, How could we be said to be out of Christ before calling? Also, How could Junia and Andronicus be in Christ before Paul? Rom. 16. 7. And the Ephesians be said to be sometimes without Christ. Ephes. 2. 12. That at that time you were without Christ; yet Paul's, and the Ephesians Election, took place as soon as June's and Andronicus. (2.) If we were in Christ as soon as we were Elected, than we could not be Guilty of Original Sin when we came into the World; for there is no Condemnation to them that are in Christ; Rom. 8. 1. But it is Evident, that by Adam's Sin, Judgement came upon all Men to Condemnation; Rome, 5. 18. And all the World, as they stand in the first Adam, all are Guilty before God, Rome, 3. 19 So that it is for want of Distinguishing between Election as the forerunner of our being in Christ and our Actual being in him that causeth your Mistakes: As for the Purpose of God it will be more cleared up, by what I shall say upon this Point. God's Purpose in its own Nature, cannot be the immediate Actual doing of the thing Purposed, but the Purpose of Necessity must be Antecedent to the thing Purposed, or else the Purpose is Destroyed: And so God Purposed to make the World from Eternity, but the World was not made from Eternity, but in time; So God Purposed to call a certain Number into the Fellowship of his Son, 1 Cor. 1. 9 And hence Believers are said to be called According to his Purpose, Rom. 8. 28. Rom. 9 11. So that it is evident, That God's Purpose was Antecedent to our Calling, or else it could not be said, We were called according to his Purpose. So that from hence I conclude, That a Man may be in the Election and Purpose of God, and yet at present be no New Creature, and so not in Christ; For if any Man be in Christ he is a New Creature. And to say, that any Man is in Christ before he is a New Creature, is to give the Text the Lie, and to destroy the Doctrine of Christ about Regeneration; and to suppose a Person may be in Christ, and not Regenerate, this must of Necessity run you into a desperate Absurdity on the Right-Hand, or the Left: For if you say, a Person may be in Christ and not Regenerated, than a Person may be Saved and not Regenerated: This is to give Christ the Lie, who said, Except a Man be Born again he cannot enter into the Kingdom of Heaven. And if you say a Man may be in Christ, and not Regenerated, and so not Capable to Enter into the Kingdom of God, than a Man may be 〈…〉 Christ, and at the same time be in a Perishing state; this is 〈…〉 give the Apostles the Lie, Rome, 8. 1. There is therefore no Con 〈…〉ation, to them which are in Christ Jesus, Thus those that are 〈…〉 t wilfully Blind amongst you, may see your Absurdities and Mistress 〈…〉 es.  
4. Upon Jeremiah 4. 14. O Jerusalem, wash thy Heart from Wickedness that thou mayest be saved: You say my whole Discourse 〈…〉 ded to put the Creature upon doing for Life, and not from life, and a Principle of Love; and I Cited those Verses, Isaiah, ●. 15, 16.  
Ans. I say, This is absolutely False, for it hath all ways been 〈…〉 trary to my Principles, to Preach Duties from any such foundations; neither am I so weak to think, that a Dead thing 〈…〉 n work for Life before there can be either Motion or Action: Neither did any of you hear me say, as you Affirm; but in our Judgements, you thought my Discourse tended to what 〈…〉 u say; and all the Reason you seem to give, is because 〈…〉 cited Isaiah, 1. 15, 16. So that you seem to cast the same Re 〈…〉 lections upon the Prophet, and the Holy Ghost speaking by him, that you cast upon me; and doth not the Apostle James, speak the same thing with the Prophet, James, 4. 8. Cleanse your Hands, 〈…〉 Sinners, and Purify your Hearts, ye Double-minded Men.  
5. You said, that I said, The Law ought to be Preached before the Gospel, to convince sinners of their sins, which is contrary to that is said, The Spirit shall Convince the World of sin.  
Answer. That the Law doth convince of sin is evident, Romans, 7. 7. and Romans, 1. 3. 19 That Sin is the Transgression of the Law is as plain, 1 John 3. 4. Thus, by the Scripture it is Undeniable that the Law convinces Sinners of Sin; and that it might to be Preached, I Prove 

1. From the Doctrine of Repentance; and  
2. From the Prophets and Apostles Practise.    
1. From the Doctrine of Repentance, I Argue thus; That if the Doctrine of Repentance ought to be Preached every were, than they that Preach the Doctrine of Repentance to the People, must first tell them what they must Repent off: But the Doctrine of Repentance ought to be every were Preached, Luke 24. 47. Therefore those that Preach to the People must first acquaint the People with what they ought to Repent off; if there is no Law to be Preached, then there is no sin. Rom. 4. 15. And if there is no Law to be Preached, then there are no Sinners, and then also there is no need of Repentance, nor no need of a Mediator: Therefore the Law must first be Preached to Sinners, to make them sensible of Sin, and of their Undone Estate by reason of Sin, that they may Know the Want, Worth, and Necessity of a Saviour; for the Law, all Grant, is not to be Preached to Believers for any such End, because they are not under the Law, but under Grace. Rome 6. 14. Therefore I Conclude, That the Law ought to be Preached first to sinners for the Conviction of Sin; and  
2. I prove that the Law ought to be Preached first to Sinners for the Conviction of Sin, from the Practice of the Prophets, and Apostles▪ and for this I shall give some Instances; see the 2 Sam. 12. Nathan Convinceth David of his Sin in the matter of Vriah, by a Parable of one that had broken the Law, by Covetting and taking of another's Ewe-Lamb; and when David was Convinced, he said, I have Sinned ver. 13. Then the Prophet Preached the Gospel to him; saying, The Lord hath put away thy Sin, thou shalt not Die. The Law admits of no Remission, but, That Soul that Sins shall Die. So in Joel 2. The Prophet Preached Law and Wrath to the People in the former part of the Chapter, and then afterwards Preacheth the Gospel; Ver. 12, 13, 14. So in Jeremiah 41. 18. When they were under Conviction of Sin by the Law. then the Gospel was Preached to them; v. 20. Moreover, the Apostle Peter Preached first the Law to the Jews, Acts 2. 23. Compared with Verse. 36. And when they were Convinced of their Murder, which was the Breach of the Law, than he Preached the Gospel to them; Verse. 38, 39 I might give you many more Instances: also I might ask you, To whom do you Preach the Gospel, if not to Sinners? and if the Gospel is Preached to Sinners, it Implies the Law; for, how can they be Sinners if the Law be Destroyed: Where there is no Law there is no Transgression. Destroy the Law and Christ is dead in Vain; For Christ came to Redeem those that were under the Law, Gal. 4. 4, 5. And the Apostle saith, That 〈…〉 y were so far from Destroying the Law, that they Established it; 〈…〉 3. 31. And whereas you say, To Preach the Law first is contrary 〈…〉 that in the 16th of John, The Spirit convinceth of Sin: I would have 〈…〉 know, That the Law of itself, is a dead Letter, but it is the Spirit 〈…〉 t sets in with the Law, by which means the Law is set home with 〈…〉 wer on the Hearts and Consciences of Sinners; and makes them Cry 〈…〉 t, Men and Brethren, what shall we do? when pricked to the Heart. 〈…〉 is the Law that Wounds, the Gospel Heals: But it appears, You 〈…〉 re not able to Distinguish between Law- Conviction and Gospel- Conviction which is the Ground of your Mistake; That Text John 16. 〈…〉 9 Hath this Text no relation to Law- Conviction, but a Gospel-Conviction? He shall Reprove the World of Sin, True, the next part 〈…〉 lie refers to the Gospel viz. of Sin; because they Believe not 〈…〉 me. The Law saith nothing of Faith, neither is it of Faith, Galat. 3. 〈…〉. The Law convinceth of Sins relating to itself and its Precepts. 〈…〉 is the Spirit in the Gospel that Condemns the Sinner for the Sin of Unbelief, John 3. 18, 36. Mark 16. 16. So that I have proved that 〈…〉 take Offence at Truth in this Point.  
6. You say that I affirmed, That there is no Union before Faith.  
I have Answered this Point in a Letter to Mrs. Farmer; and therefore if you had not been Prejudiced, you would have put this out of your Paper, except I had received an Answer from her, who was Silent about it, and since she hath set her Hand to Mr. Knollies Words, 〈…〉 o Positively saith, That by Faith, the Soul in its Conversion, 〈…〉 is United to Christ. So I hope she will be so Faithful as to Vindicate this Truth against you: For if Actual Union be by ●aith, it cannot be without Faith, nor before it: But if she neglect, or refuseth to Vindicate what she hath set her Hand to, let the Blame for ever be upon her own Head. One should have thought Mr. Rich. adam's ' s letter might have Satisfied you, which answered the Charge of False Doctrine you laid to my Charge on this Point, we told you that it was the Opinion of Dr. Owen, etc. and also of all the Baptised Churches of our Way, That Actual Union in order of Nature, is not before Faith, unless any of late are Deluded into Antenomian Notions; 〈…〉 t because this our Answer is now made Public, I shall give you the same Answer I gave to Mrs. Farmer; and by that show your Weakness, or Mistakes; and that is by Enquiring into two Things; 

1. By Enquiring into what we were while in Unbelief. And  
2. By Enquiring into the Nature of Union itself.    
1. We and all Men while in Uubelief, are in the Flesh and cannot please God, Rom. 8. 8. Heb. 11. 6. What in Union with Christ, and yet at the same time cannot please God? Whilst we are in Unbelief, we are all Children of Wrath, our Nature's being Corrupted by the Sin of our first Parents, Ephes. 2. 3. condemned. John 3. 18. And the Wrath of God abiding on all. John 3. 36. And yet for all this United to Christ. 3. Whilst in Unbelief we are in a state of Enmity, being in the Carnal Mind: Rom. 8. 7. Aliens & Enemies in our Minds by wicked Works, Colloss. 1. 21. Haters of God, Rom. 1. 30. What, cannot we please God? What, under a state of Wrath, Aliens and Enemies against God, and yet in Union with, and United to Christ at the same time? What, Strange Doctrine is this? and how contrary to the Scriptures. Thus I come to make enquiry into the Nature of Union.  
1. A Conjugal Union is an Agreement of two Persons together, by which they Twain become One Flesh; and as Conjugal Union must arise first from one Party, which commonly is the Man, his Affections goes out after the Woman he seeks to make his Wife, he Sues for her Love by Arguments and Gifts; yet here is no Union till she Consents, and is Actually United to him in her Affection, and is Joined to him, and he to her, by God's Appointment and Ordinance This is the true state of Union: The Application is easy. God and Christ have a Love of good Will and Affection for the Elect whilst they are Enemies; and from that Love they Invite, Woe and Beseech poor Sinners to be Reconciled and United 2. Cor. 5. 20. by their Ministers; verse 18. And this is looked upon as done by the Father and the Son; Luke 10. 16. And to the end they may be Reconciled, he gives to them the Gift of Repentance; Acts 5. 31. and the 11. 18. And the Gift of Faith, Ephes. 2. 8. Phil. 1. 22. To the end that all things may be of God, 2 Cor. 15. 18. To the exaltation of free Grace, and through the hearing of the Word of Reconciliation the Holy Spirit is given, Gal. 3. 2. 5. Acts 10. 44▪ By which they are joined to the Lord in a Perpetual Covenant, that shall not be forgotten, Jer. 50. 4. 5. Thus being joined to the Lord, they become one Spirit with the Lord, 1 Cor. 6. 16. And by this are Married to Christ, Rom. 7. 4. And this is their actual Union with Christ, they being Reconciled to him, as well as he being Reconciled to them: But can this be when we are Strangers to the Covenant of Promise, Aliens from the Commonwealth of Israel, and without Christ, Ephes. 2. 11. 12. Aliens and Enemies in our Minds by wicked Works, Unrighteous, such that could not inherit the Kingdom of God; and such ●ere some of you: But ye are Washed, Sanctified, and Justified in the Name of the Lord Jesus, and by the Spirit of God. 1 Cor. 6.  
11. Which doth clearly show that there must be two Changes, 〈…〉 e one of Qualification, and the other of Condition, Titus 3. 3, 4, 5. Your Mistake is, You cannot distinguish between Love, as it is a 〈…〉 pose of Union in Christ, and our being actually Reconciled and 〈…〉 ited to him; therefore you say, Faith is the effect of Union: If you had said, Faith is the effect of Love, you had said True: But I say, saith is the Bond of Union on our part; moreover, there may be love in one Party where there is no Union; Union is a mutual Agreement of both Parties, by which both Parties are joined together more than in Love and Affection. The Lord open the Eyes of your ●nderstanding: Truly my Soul is Troubled for you.  
7. You say I Affirm, That what Christ did upon the Cross, his Death and Sufferings was not the Elects, nor they have no Right to it until they Believe.  
In Answer to this I shall give you my Judgement in the Words of two Authors, one in great Esteem with yourselves, and that is that Worthy and Learned Divine Dr. Goodwin; and Mr. Davis. Dr. Tho. Goodwin upon Ephes. page 296. Part 2. States this Question:  
But you will say, How are we Saved in Christ, and Justified in Christ upon Believing, when we were Justified from our Sins in Christ, when he Rose, and had Sin taken off from him? Did not he represent us then?  
The Answer is as followeth: To instance Adam will clear all; Were not all men Condemned in Adam, yet no man is Condemned in his own Person till he is Born; yet Representively in Adam all Dyed: So it is here, so far as we take Christ as a Common Person Representing us; what was done in him, was done for us in him; and so from Eternity: Before Christ Died we were Saved in him in that Sense, according to the Grace that was given us in Christ before the World began; Saith he in 2. Tim. 2. 9 Christ himself Purchased it, with a Reserve till we did Believe and Repent, or else we are not to have that Benefit of his Death: The Bond lay in God the Father's hand, till we should come in to him for it. I do not say the Scripture useth the Word from Everlasting, but only that the Grace was given us in Christ; and Christ died Representively; but when we come to Exist in our own Persons, than it is applied to us, and we are Saved in our own Persons, by that Grace which once Jesus Christ purchased as a common Person for us.  
Thus far Dr. Goodwin, where you may see the very Thing you Charge me with as Error, proved to be a Truth in plain Words, by this Grave and Learned, Divine, that no man could, or did find Fault with as ever I could hear of: You may see your Foolish and Unsound Notions laid down, and proved to be False by this Great and Judicious Man, in the second Part of his Exposition of the Ephesians, Page 144. 135. 294. so on, and in divers Places in that Book.  
Mr. Davis, in his Vindication against the Rowel Pamphlet, Saith; I do not see what need there is of all this Noise about Words, as I have constantly Preached and Affirmed, That Elect Sinners are dead in Trespasses and Sins; and under the declared Condemnation of Law and Gospel till they Believe; and that then, and only then, they are freed from that Condemnation, which I take to be actual Justification by Faith. And he further adds, That he shall stand by the Assembly's Definition of justifying Faith. And in 24. Artic. of the said Mr. Davis' Confession of Faith; he Saith, That the Moral Law holds the Elect during their unregeneracy, under its Condemning force till they Believe.  
Thus far Mr. Davis: Thus you see the Man you so much admire, is of my Mind. But to Proceed, The Elect are dead in Trespasses and Sins, and under the declared Condemnation of Law and Gospel till they Believe; and that then, and not till then they are freed from that Condemnation. If the Moral Law holds the Elect during their Unregeneracy under its Condemning force till they Believe, what Advantage have they, while in Unbelief, save only they are secured from the Execution of that Condemnation, by the gracious Purpose of God, and Merits of Jesus Christ? To which Words I gave my Assent, and since have set my Hand to the same: Tho' you refused it, and some of those that did, and especially Benjamin Winckles, who was a Member of the first General Assembly with me, and since hath with me and others set his Hand to the same Words; but after all this, is shamefully gone off from his first and second Act. I have Proved by these two Authors, That there is no actual Benefit conveyed to the Elect, whilst in Unbelief.  
8. In your last Exception you say I said, We were not Sinners till 〈…〉 had acted Sin; and if no Sinners, than no Objects of Christ 's love and Pity, nor Justified Persons any ways, for you said they must 〈…〉 Sinners before they can be Pardoned, else it would overthrow Ori 〈…〉 nal Sin, and the Representive-ship of Christ for us as Elect.  
To this I Answer; That this first Part is manifestly False, I never 〈…〉 d, We were not Sinners till we had acted Sin; but I said, None 〈…〉 uld be Sinners, either by Original Sin, nor Actual Sin, till their Existence: For how car we be partakers of Adam's Sin till we par 〈…〉ke of Adam's Nature? For Nothing can partake of Nothing; 〈…〉 Nothing is not capable of the Imputation of Sin or Righteousness, 〈…〉 Impute Sin or Righteousness to Nothing, is the greatest Nonsense 〈…〉 the World. And what were we before we were Created; that which is Nothing can be the Object of Nothing; and so not of Love, no further than a Divine Being hath an Idea of that which is 〈…〉 t, but in Time shall be. That I said they must be Sinners before they can be Pardoned, is True: Would any Persons that were right 〈…〉 their Wits, or that have common Sense;, as Rational Creatures, bring in such a thing in Charge against me, would fain betaught by your Profound Judgements, How a Man can 〈…〉 e Pardoned of Sin if he never was guilty of Sin? Can a Man be 〈…〉 aid in any Sense to be Forgiven of that heiss not guilty? If Repentance be Antecedent to Forgiveness, Sin must be much more An 〈…〉 ecedent to Forgiveness; but Repentance is Antecedent to Forgiveness, therefore Sin must be much more Antecedent to Forgiveness. The Major Proposition is but stating the Question; it is the Minor that is to be Proved: The Minor is this; That Repentance is Antecedent to Forgiveness, I prove from these Scriptures, Psalms 32. 5. Where David's acknowledging of his Sin, and his Confessing of his Transgressions, was Antecedent to his Pardon; And thou forgavest the Iniquity of my Sin. Acts 3. 10. Repent and be Converted that 〈…〉 Sins may be Blotted out; The conclusion must of Necessity follow; For if Repentance be Antecedent to Forgiveness, Sin must be Antecedent to Repentrnce; for w●ere there is no Sin, there is no 〈…〉ed of Repentance, Luke 15. 7. nor no foundation for Repentance. 〈…〉 to the last Clause of this Charge, You say, That it seems to you, 〈…〉 me to say, [They must be Sinners before they can be Pardoned] 〈…〉 Overthrow Original Sin: One would Wonder that ever any that have made a Profession so long, should be so Blind and Ignorant as to think that which doth the most Establish the Doctrine 〈…〉 Original Sin, should Overthrow it: If you say we are Pardoned before we are Sinners, than we must be Pardoned before we come into the World; for we are Sinners asscon as we come into the World, our Nature's being Corrupted by the Fall of our first Parents Rom. 5. 16, 17, 18. Rom. 3. 9, 10. But if we were Pardoned before we come into the World, than we came not into the World guilty Sinners, and so not guilty of Original Sin. For to say a Ma 〈…〉 is Pardoned, and yet at the same time is Guilty, is Nonsense.  
One of your Number (you know who it is) Subscribed to what 〈…〉 Reverend Mr. Knollys hath said concerning this Point, in his Book Entitled, The World that now is, etc. p. 35. 36.  
This Faith (saith he) Jesus Christ is the Author of, and will be the Finished of it, Heb. 12. 2, And therefore called the Faith of the Son of God Gal. 2 20. by which Faith, the Soul in its Conversion, is united to Christ, and kept through it, by the Power of God unto Salvations compare Ephes. 4. 13. with 1 Pet. 1. 3.  
Thus I have made it Appear, That I Establish the Doctrine of Original Sin; and your Notions necessarily Destroy it: And thus have turned this Charge upon your own Heads: For the time to time, where you show or carry your Exceptions to be seen by others, do me the Justice to show my Answer, that I may speak for myself and then I Care not to whom you show your Exceptions. You 〈…〉 not been so long without an Answer, had you been so Just as 〈…〉 have given me a Copy. And now I shall leave you to Consider my Answer, Praying that God would enlighten your Understandings, 〈…〉 you may return again to the Truth you once Professed; and to the Church with whom you once were Members.   

POSTSCRIPT.  
REader, this Answer as to the substance of it I formerly gave to their Paper or Charge against me, tho' I have Corrected it, and left out some Expressions that might seem a little too hard upon them, they having Disturbed my Spirit; and O that God would graciously appear, and recover them out of that Snare into which they are fallen, and return them again to that Church in which they have made a grievous Schism, to the dishonour of God and Scandal of Religion, for no other 'Cause then what you read in this Narrative O with what Joy should we Embrace them! Certainly the Mistake 〈…〉 arise from want of Wisdom, to distinguish between a Virtual, and Actual Union, and Justification.  
But is it not Sad, that for these things good People should be 〈…〉 away to divide and rend a Church of Christ, to pieces. I shall not now aggravate that Evil upon them, it being lately so well done by the Reverend Mr. Isaac Chauncy, (in his book Concerning the Keys 〈…〉 Dr. Owen, and others.  
FINIS.