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 Justisied by the Faith of Christ c. 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 Vnion 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 Dayes Perillous tho' I must Confess some of them are more Dangerous and Pernicious than others as the Socinian Erors that ut 〈…〉 ly Destroy the Foundation of Christianity And evident it is That between the Socinian Arminian and Baxterian Errors on the â—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 Doctrin as in his Sacred Body he was Cruâ—ified between two Thieves 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 Do ‑ 〈…〉 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 Vnion 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 't is a Sacred Habit or Act 〈…〉 ch less in respectâ— of the Fruits and Effects of it 2. Nor that 't is the matter of our Justification but 't is said to Juâ—tify 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 aud 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 stedfastly 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 Dyed 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 dyed shall certainly be Saved as an act of Justice and Righteouiness 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 c. from Eternity 2. Vertually at the Death or rather at the Resurrection of our blessed Saviour 3. Yet that no Adult Elect Person is really and Actually in Vnion 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 Rom 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 Vertue 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 't is 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 〈…〉 i st 'T is 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 Vnbelief and vile and profane Persons see Mr. Ayre 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 â—ternity 〈…〉 31. Ans May we not find a
follow from their Notion that the Elect are twice Justified and so there must be in their Sense a Posterie or Colatural act in God to their Justification 5. These Men say that Faith only Justifies us Declaratively or aâ— 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 Murtherers c. 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 then 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 perswaded 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. 'T is 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 â—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 Apoâ—â—le 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 thâ—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 â—â—â—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 Vnion 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 â—â—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 Com 〈…〉 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 〈◊〉 T is 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 â—o to consent to take him as it's 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 apprehâ—nd 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 compleat Union 14. It tends to put Men upon Temptation to slight the holy Law of God and renders the Doctrin of Repentance needless or a meer Legal Doctrin 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's 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 Rediculous 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 Reply'd That the Righteousness of Christ was imputed to Believers c. But he answered He had nothing to do with Christ's Imputed Righteousness nor the Righteousness of
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 Rom 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 Dye 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 then 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 Implyes 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 it self 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 prickt 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 〈…〉 ly 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 it self 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 prov'd that 〈…〉 take Offence at Truth in this Point 6. You say that I affirmed That there is no Vnion 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. Knollys's Words 〈…〉 o Positively saith That by Faith the Soul in it's 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 â—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. Adams ' s letter might have Satisfied you which answered the Charge of False Doctrin you laid to my Charge on this Point we told you that it was the Opinion of Dr. Owen c. 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 Publick 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 it self 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 Natures being Corrupted by the Sin of our first Parents Ephes 2. 3. Condemed 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 Doctrin 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 easie God and Christ have a Love of good Will and Affection for the Elect whilst they are Enemies and from that Love they Invite Woo 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.
this to an actual and personal right Can men be actually Justified before they have a persoual and actual Being 'T is 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 Perswasion 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 c. The Answer was That the Reconciliation Justification and Adoption of Believers are 〈…〉 fallibly secured by the gracioue 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 Vertue 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 c. 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 Vsher saith speaking of the Adult There is no Vnion 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 Begger '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 joyned unto Man and Man unto Christ Again he saith Faith doth Justifie 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 form'd 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 Debter demand immediately his Discharge as soon as he hears his Surety has discharg'd his Debt Answer Among Men the Debter 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 Doctrin 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 tare a Church in Peices 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 Seperation or Schism FIRST We the Members grieved of the Church aforesaid have a long time sate under his Ministry that is Mr. Coleman's and have not Profitted and according to the Rules of Christ we 〈…〉 laboured to be satisfied in this our Brother's Judgment To know Whether or no it was his Judgment 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 then 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