ANCIENT AND DURABLE GOSPEL. Concerning the time of the PERFECT and total subduing, washing away, remitting, blotting out, and pardoning, Believers sins: And Believers being Justified, adopted, married to Christ; and presented by Christ spotless.  
showing, that though these things were in purpose before the world was, in prophesy, and promise, before Christ dyed; purchased just then; and applied by faith when we believe. Yet the said purpose is not executed; the said prophesies are not accomplished; nor promises fulfilled; the things purchased are not effected, nor by us fully enjoyed, till Christs second coming: at which time the Saints that sleep shall arise: and scattered Israel shall be gathered.  
Written by THOMAS KILCOP.  
In two Books; the one in an orderly Sermon-method: the other by way of answer to a Book entitled, Justification by Christ alone: A good Title, were the Book but suitable.  
LONDON, Printed by H. H. And are to be sold by Giles Calvert, living at the sign of the Black-spread Eagle at the west end of Pauls. In the Year 1648.   

To the Reader.  
CHristian reader keep to the Law and Testimony, he that walketh not by this word, hath not light in him, Isa. 8, 20. turn not to either hand, Prov. 4, 27. There is in people a lyablenesse to err one way in shunning error another; as for example: Some preach preparations for Christ; and say wee must be so and so qualified before we may believe: others err on the other band in shunning this; and tell us, that the Elect are in Christ; are Justified; Adopted, &c. before they believe; and that all their sins past, present, and to come, are pardonned; yea, before they be committed.  
Against the first, Scripture saith, The spirit and Bride say, come, let him that thirsteth come: let whoever will take of the water of life freely; come, without money or price, Rev. 22. Isa. 55.  
'Tis not the number of greatness of sin, nor the want of qualifications, nor any consideration in the World, will cause Christ to reject any comer: but who ever thou art, or whatever thy condition be, come and welcome, for whoever comes to him, he will in no wise cast off, Joh. 6.37.  
But though Christ is always ready to receive every comer; and though every comer shall have through him, Justification, Adoption, Remission, Eternal Life, &c. yet they that come not, share not herein, Such as believe he Justifieth from all things, Acts 13. whoever believeth shal receive remission of sins, Acts 10.43. He that hath the Son hath life, but he that hath not him hath not life, 1 Joh. 5, 10.11. He gives power to be Sons of God to them that receive him, even the believers on his name, Joh. 1.12. So that to conclude, Christ is ready for all comers, come who will, receive him; and have all: but reject him; and want all.  
Again, the Papists err one way, taking metaphors literally, and many seeing their error, err as bad on the other side, in turning proper speeches to a spiritual sense: but good it is, to know the direct mind of God in every Scripture.  
It is good to understand Comparisons, Comparatively, Doctrines, Doctrinally; and Parables, Parabollically: to understand Histories, Historically; and Prophesies, Prophetically: to understand Metaphors, Metaphorically; and Proper Speeches, Properly.  
And the Lord teach us to discern between Histories, and Prophesies: between Metaphors, and Proper Speeches; and to know when Christ in his word speaks Parables, and when he speaks plainly.  
And so to do, it is good, first, to reject nothing at a venture, condemn not before thou hear, Joh. 7.51. speak not evil of what thou knowest not, Jud. 10. and thus to do, first reject nothing because such and such rare Christians do: follow them, but as they follow Christ. Secondly, reject no message for the meanness of the messenger, for God hides from the wise and learned, what he reveals to Babes Mat. 11.25.  
Also, take not all that is taught for currant doctrine, but try whether it be of God, try all things, hold fast what is good, 1 Thess. 5, 21. and herein first, fear not the trial of what thou hast been trained up in. Acts 22.3. Secondly, credit no mans bare word, but try it by Scripture, Act. 17, 11. and herein try whether quotations be to purpose or not, and whether they alter not the sense, and whether they mistake not the scope of the place, and be earnest with God to give thee discerning, If thou callest for knowledge, and criest for understanding: if thou seekest her as silver, and searchest for her as for treasure: then thou shalt understand the fear of the Lord, Prov. 2.3, 4, 5, 6. So farewell.  
Thine in Christs Cause, 
 Tho. Kilcop   


The contents of the first book.  

CHAPTER I.  
Touching the scope of the Text, the dividing and opening of the words: & the difference between purging and washing.   

CHAP. II.  
Doct. Man un-cleansed, is throughout filthy.  
8 particulars herein proved.  
I. Man un-cleansed is filthy.  
II. He is so throughout.  
III. Every one is so.  
IV. How they became so.  
V. When they became so.  
VI. How long they abide so.  
VII. what befalleth them in their so being. As,  
1. A separation from God.  
2. Loss of all good.  
3. Possession of all evil.  
VIII. What we may learn from this Doctrine.  
1. To suffer patiently.  
2. To be humble.  
3. To observe the exceeding richness of Gods love, virtue of Christs death; need of his interceding.   

CHAP. III.  
Doct. God cleanseth man from his filth completely.  
Herein nine things is proved.  
1. Man cannot completely cleanse himself.  
2. God cleanseth man completely: for he cleanseth, 1. The whole man.  
2. from all sin.  
3. For ever.  
III. Who God cleanseth.  
IV. What complete cleansing is: namely, the striping sin off its being; yea, it hath in it six things.  
To wit, the subduing, washing away, removing, destroying, losing and forgetting of sin.  
V. When God cleanseth.  
VI. Wherewith God cleanseth.  
VII. What accompanies complete cleansing. To wit, 1. Pardon. 2. Justification. 3. Perfect enjoyment of God. Consisting of the perfect knowledge of God; the perfect union with God, and perfect propriety in God.  
VIII. When God cleanseth people completely. which is, 1. After Christ death. 2. After their own birth. Yea, 3. after they believe. 4. After they die. Proved with seven particulars.  
5. Just at Christ second coming, when the dead in Christ shall rise, and the Jews shall be gathered; and good reason that should be the time.  
1. Because Christ is not a preventer, but a redeemer.  
2. Because the earthly must be born before the heavenly.  
3. Because Christ wedding day is just then.  
4. Because the new Covenant is then, and not till then accomplished.  
IX. What this doctrine may teach us; it informs us, 1. of the difference between expective, and active enjoyments. 2. of the concurrence of many Schriptures, which else would jar. Lastly, it teacheth believers patience.    

The contenths of the 2. book.  

CHAP. I.  
Justification in Christ, and in our consciences in different respects. Not only Christ death, but also his resurrection, ascention, and second coming, tendeth to our happiness. We are justified by faith, yet faith doth not justify. Justified by Christ, also by faith, but in different respects, we have by faith, what faith moves not God to give. Ungodly before; but not after Justification. Faith is not Christs partner, yet what Christ hath purchased, Faith applieth.   

CHAP. II.  
Revel. 1.5. Is the speech of believers spoken in faith. The difference between both parties is stated.  
IV. Things proved. 1. We were not spotless. 2. nor presented so when Christ dyed.  
3. We shall be faultless. 4. And so presented, when Christ appears.  
Five queries as healps to understand Daniels seventy weekes.  
While things are to do, they are not finished.  
blood is  shed before it is sprinkled, and sprinkled before it elenseth: sin remains not when it is washed away; and needeth no destruction when it is utterly destroyed.  
There is no defilement after perfect cleansing.   

CHAP. III.  
Christ is made sin, and cursed for us first: wee are righteous and blessed in him afterwards.  
We are not blessed, till after we believe; nor healed, till after converted. Justification and healing at Christs next appearing.  
The time of purchase is past: and time of redemption to come, but all ready promised, and by faith enjoyed.  
Though sin be not destroyed, it shall be, for Christs work shall prosper.   

CHAP. IV.  
lordships are in Gospel times useful.  
As we sinned not in Adam, before we were in Adam: we are not righteous in Christ, before we are in Christ.  
We are not righteous in the second Adam, till after we fin in the first: atonements were made to cleanse, before they did cleanse.  
The scape Goat carried sin away, after the slain Goat was slain. Perfection by Christ, is after coming to Christ.  
Perfection is not while interceding lasteth.  
Christ is( as yet) in expectation.  
Christ by dying is an author, not a finisher.   

CHAP. V.  
We need no more offering to purchase: but the effecting of what this hath purchased is needful.  
Christs first coming was to purchase, and not to effect.  
Christ blood must be applied, before it justifieth.  
Prophesies speak of things to come, as being present.  
Christ whole Spouse is spotless; but some without others are not.  
We shall be as sin-less when Christ appears, as he is now: which thing faith applieth.  
Christ bearing iniquity is the cause, Justification the effect.  
We are not cleansed from all sins while any spect remaines,( to present) is not( hath presented.  
Some thing is finished, but justification is not.  
Our justification is amongst others) one end of Christs resurrection.   

CHAP. VI.  
sufficiency to effect, is before effecting.  
Christ at his first coming, merritted glory for us. And shall at his next coming confer it one us.  
Christs passive obedience is ours, but not his active.  
Isay. 53.3, 4, 5, 6. with other such places, are prophesies, not histories.  
Gods forbearance is till Christs next coming, and then sins shall to believers be remitted.   

CHAP. VII.  
Sin is remitted after it is committed.  
Pardon is purchased, before effected, the one is past, and the other to come. Pardon ought to be prayed for, for many reasons, when we are not only called but justified and glorified, then nothing shall be laid to our charge. God gives faith first, and justifieth only Believers; but not for believing.   

CHAP. VIII  
Our being in Christ is purposed, before it is prosecuted.  
Vessels of mercy, were children of wrath, since Christ dyed.  
There was both law and curse, before Moses, and is since.  
Believers are to this day under the curse laid on Adam and Eve.  
God hates not only works, but also workers of iniquity.  
First to justify afterwards call, is contrary to Gods purpose of grace.  
Filthy actions, defile the actors.  
Gods love from eternity was but in purpose.  
Condemned, is one thing, damned another. All in Adam are condemned, but all are not damned.  
The ridance of sin, is fince Christ dyed; spoken of in the future tense.   

CHAP. IX.  
That we are not in Christ by faith, and that the visible Church is called Christ, are notable errors.  
Christ is a Rock and Tower: and we are by faith on him, and in him.  
It is besid, yea, against Scripture to say he that believes not, or obeys not, shall be saved.  
Christ the only means, so as to purchase: and faith a means, so as to apply,  
we were from eternity predestinate to be adopted.  
Adoption is not before believing.   

CHAP. X.  
Scripture doth not call Christ saith.  
That saith opposed to works, and by which we are justified is not Christ, for it is the faith of Christ, faith in Christ; a faith perfected by works. That faith that receiveth promises, which is counted for righteousness, by which we are sons, or by which we live, is belief.  
Scripture expressions will agree, when ours jar.  
Faith saveth applyingly, baptism figuratively, and Christ meritoriously, that is attributed to Christ, that is not to faith.  
We are by faith Justified before God: and our faith by works before men.   

CHAP. XI  
God seeth things as they be: He seeth us filthy while we are so: and spotless when we are spotless.  
Christ is our righteousness, propitiation, &c. through faith, not otherwise. Righteousness through faith, was held forth in Abrahams time.  
We reckon Christ all in all, in seeking righteousness by the faith of Christ.  
Faith cannot be set a part from Christ.  
Actions done without faith, are not reckoned righteous actions.  
We are Justified by faith, yet not till after believing.  
God first calls, and afterward justifieth, and this order faith applieth.   

CHAP. XII.  
Faith is requisite to salvation, yet no conditional cause thereof.  
The Covenant of grace was made with man, even with Abraham, and the house of Israel. Faith is not a fruit of the said Covenant.  
When the habit of Justice is restored, we shall be justified.  
We are Justified in purpose, prophesy, promise, purchase: but not in accomplishment, performance, or execution, as yet.  
God will not clear the guilty, nor pronounce us just till we are so.  
Justification is discovered to us, before effected in us.  
It is as great a light to see ourselves justified, as to see sin taken out of our consciences.  
That fin should be utterly destroyed and washed away for ever, and a bide in the conscience also, is contradictory.  
We have faith before all sin is took out of our consciences.     

ANCIENT and durable GOSPEL.  psalm. 51.7. 
Purge me with Isop and I shall be clean. wash me, and I shall be whiter then Snow.  
THE pen-man of this psalm was David; the sight of his sin committed with Bershebah, occasioned it; as the Title declares.  
David herein, First, desires God to blot out his fin; ver. 1. Secondly, to cleanse him from it. ver. 2. being encouraged thus to petition, from a cousideration of the sight he had of it, and sorrow for it; being by faith persuaded, that God which gave him a sight of it, and sorrow for it, would also blot it out, and cleanse him of it. ver. 3. Fourthly, to the praise of God, he acknowledgeth his sin to be against God; and God to be just in judging. ver. 4. and by way of aggravation, minds the rice of his sin, to be from his very conception. ver. 5. Lastly. In confidence of Gods mercy. ver. 6. uttereth. this petition, Purge me with Isop and I shall be clean; wash me and I shall be whiter then Snow.  
These words are a petition, with an argument of provocation to be heard. The petition is for purity; and is double, purge me, wash me, &c. purging is inward cleansing: Heb. 9.14. washing, is outward cleansing. Heb. 10.2. The word Isop, leads us to the blood of Christ; that as the Priests under the law, dipped Isop in the blood of the Sacrifice, and besprinckled the unclean therewith, to cleanse them, Levit. 14 6, 7. so God by giving faith, besprinckles our hearts, with the blood of Christ, for to cleanse them: Heb. 10.22. with 1. Pet. 1.2. his argument to be heard, is drawn from the compleatnes of the the thing done, if God do it. This also is doubled. I shall be clean, to wit, inwardly, I shall be whiter then Snow, to wit outwardly.  
This Petition argues his acknowledgement.  
First that he is filthy. And secondly, un-able to cleanse himself.  
His argument declares his confidence touching the willingness of God to purge the inside, and wash the outside.  
From hence ariseth these two observations.  
First, That man uncleansed, is throughout filthy.  
Secondly, God only doth cleanse man completely from this filth. And these two points I shall briefly handle.  
First, That man un-cleansed, is throughout filthy.  
And herein I shall declare these eight particulars.  
1. That un-cleansed man is filthy.  
2. He is so throughout.  
3. Every one is so.  
4. How.  
5. When they became so.  
6. Howlong they abide so.  
7. What befalls them in their so being.  
8. What we may learn from it.  
1. Man before he is cleansed, is silthy. What is Man that be should be clean, or one born of a woman, that beshould be righteous: he, that is God, seeth folly in his Angels, yea, the beavens are unclean in his sight: how much more abominable and unclean is man, which drinketh iniquity as water. Job 15.14, 15, 16.  
2. He is filthy throughout, even in body and soul: the body is so, and that from top to to: they are gone out of the way, and are altogether abominable: their throat is an open sepulchre, their tongues use deceit; their mouth is full of cursing; their feet are swift to  shed blood. Rom. 3.14, 15. From the sole of the foot to the head, there is nothing whole, &c. Esay. 1.6. Also their souls are wholly filthy every thought of mans heart is only evil, and that continually, Gen. 6.5. To the defiled and unbelieving is nothing pure, but even their minds and cansciences are defiled. Tit. 1.15. yea, his best state is thus; his righteousness is but dross and dung. Phil. 4.8.  
3. Every one before he be cleansed, is thus; even all that come of Adam. They have corrupted and done abominable wickedness: there is none that doth good noe not one. The Lord looked down from heaven, to see if any would understand, and seek after God. Every one is gone back, they are altogether corrupt; there is none that doth good no not one psalm 53.1, 2, 3.  
4. They became thus filthy, by reason of sin, were it nor for sin, man were clean, and not filthy; that that cometh out of man, defileth him; for from the heart proceedeth evil thoughts, adulteries, fornication, murder, covetousness, wickedness, deceit, blasphemy, pride, &c. these come from within, and defile the man. mark 7.20, 21, 22.  
5. The time when man became thus filthy, is, the time of his first being; he is so even from the womb. Man new born, is like the wild ass Colt. Job 11.12. Who can bring a clean thing out of a filthy, not one. Job. 25.4. I was born in Iniquity, and in sin my mother conceived me, Psal. 51.4.  
6. Man abideth thus filthy, generally, till he be washed Ezek. 16.4. More particularly, they are filthy, yea wholly filthy till they believe; for to the unbelieving is nothing pure, but even their mindes and consciences are defiled; Tit. 1.15. Yea they are silthy( in part, though not wholly) after believing, till death: for though God gives faith, Eph. 2.8. and by faith purifies the heart, Act. 15.9. and from thence purity proceed's to the outward man, Psal. 37. Yet, in this life this is but in part, and by degrees; not Perfectly, but so as that wee need still farther cleansing from all filthiness of flesh and spirit, 2 Cor. 7.1, 2. therefore believing David saith here, purge me and I shall be clean, wash me and I shall be whiter then Snow: and to believers it's said, he is Just and merciful to for give, and to cleanse us from all unrighteousness, 1, Joh. 1. and if any sin, we have an advocate, &c. 1 Joh. 2.1.  
Ob. But it is said to believers, but ye are washed, but ye are sanctified, Cor. 6.11. and they can say, who hath loved us, and washed us from our sins in his own blood, ver. 1.5.  
Ans. God doth by saith purify, Act. 15, 9. he doth wash and cleanse through the word, Joh. 15.3. Eph. 5.25.26. but so, as that they need farther washing before they be as white as Snow; as believing David shall witness.  
7. The effects that befall mans being thus filthy, are these; 1. a separation from God, Esa. 59.2. your Iniquities have separated between you and your God, and your sins have hide his face from you.  
2. Another effect is, the with-holding of good things; as Jer. 5.25. your Iniquities have turned away these things your sin; have hindered good things from you.  
A 3. effect is the participation of all evil; as( fear fullness) sinners in zion are afraid, fear is come upon the hypocrites: Esa. 33.14. I heard thy voice in the garden, and was afraid, Gen. 3.10. also sickness, for this cause many are sick and weak, 1. Cor. 11.30. also weariness and pain in labouring; the mans getting his bread in the sweat of his brow; and the womans bringing forth children in sorrow; and at last the returning of both to the dust; are all the effects of sin, Gen. 3.16. In a word, all miseries, distresses, or calamities whatsoever, while wee live, and at last death itself, are all the effects of sin; man suffers for his sin, Lam. 3.19. death passeth over all, in as much as all have sinned, Rom. 5.12.  
8. The application, first from hence wee learn not to mutter at the greatest crosses or afflictions that may befall us, why should the man that is yet alive complain, man suffers for his sin, Lam. 3.19. rather lethim whose afflictions hath not yet killed him, say( even under the heaviest stroke) he chideth not always, nor keepeth all our faults( exactly) in memory; nor afflicts us as wee deserve Psal. 103.9, 10.  
2. This may serve to abase, or lay us low; vain man would be wise, though man new born is like the wild ass Colt, Job. 11.12.  
3. From hence every believer may take notice of the exceeding richness of the love of God; and the exceeding virtue of the blood of Christ; in that persons so filthy should be first predestinated, then called, and after this Justified and glorified.  
4. Our being thus filthy, yea in part while wee live, it declareth the continual need we have of fresh washing, and of our Advocates interceding, 1. Joh. 2.1, 2. and that we need to our dying-day to press after farther Sanctity, in Soul and body, 2. Cor. 7.1. Phil. 3.18.14. And so much for the First Observation.  

CHAP. III The Second Observation.  
It is God only that cleanseth People from this filth, completely, or Perfectly. In which I shall declare these Nine particulars:  
1. That Man cannot completely Cleanse himself.  
2. That God doth cleanse People completely.  
3. Whom God doth Cleanse completely from this filth.  
4. What it is to be Cleansed completely.  
5. Wherein.  
6. Wherewith God doth Cleanse People completely.  
7. What the Companions of complete Cloansing are.  
8. When God Cleanseth completely.  
9. What we may Learn from this Doctrine of complete Cleansing.  
First, Man cannot completely Cleanse himself from this filth; for Regeneration, which is but the Birth of the Spirit, or the beginning of complete Cleansing, is not of blood, nor of the will of the Flesh, nor of the will of Man; but of God, Joh. 1.13. Who can say I have made my heart clean, or I am Clean from my sin? Prov. 20.9. though man wash himself in Snow Water, and take much soap( use his utmost endeavours) yet Gods pure Eye will find him filthy, Job. 9.28.29.30. Jer. 2.22.  
Object. David did Cleanse himself; also, God bids man make himself Clean, Esa. 1.16.  
An. But David could not Wash himself thoroughly, Ver. 2. neither could he, or those here called upon, make themselves as White as Snow, Psal. 57.7, Esa. 1.18.  

The Second Particular.  
God can, and will Cleanse People from all this filth, completely, or perfectly; for he cleanseth the whole man from all sin, and that for ever.  
1. He Cleanseth the whole Man, even Soul and body; he purgeth and washeth too; as here: he makes the inside clean, and the outside as white as Snow. He taketh away iniquity, and cleanseth sin, Isay. 6.7. therefore Paul desires God to sanctify the Thessolonians throughout, that their whole spirit soul and body may be blameless, &c 1 Thes. 5.25.  
2. He also cleanseth from all sin, I will( saith he to his people) power clean water upon you, and ye shall be clean, yea, from all your filthiness, and from all your Idols will I cleanse you. Ezek. 36.25. the blood of Christ cleanseth us from all our sins. 1 John 1.7. he maketh his cleansed ones glorious without spot or blemish or any such thing. Eph. 5.  
3. He cleanseth durably, his cleansed ones shall never desile themselves any more, neither with their Idols, nor with their detestable things, nor with any of their transgressions: for God will save and cleanse them. Eze. 37.23. as God will not depart from them in ceasing to do them good, so he will put his fear in them, that they shall not depart from him. Jer. 23: 40.   

The third particular.  
Thirdly, the people whom God will completely cleanse are Israel, he will redeem Israel from his iniquities, Psal. 130.8. Christs people: he shall save his people from their sins: Mat. 1.21. thus in gener all: more particularly they that believe, and repent, are they that shall be completely cleansed from their filth: look unto me( saith Christ, all the ends of the earth, and ye shall be saved: Esay. 45.22. believe on the Lord Jesus and thou shalt be saved, Acts 16. saved from what? Namely, from their sins; for his name is called Saviour, because he saves his people from their sins, Mat. 1.21. and this is that that all the Prophets withesse to, that through his name whosoever believes in him shall receive remission of sins, Acts 10.43. be it known unto you, that through his name is preached unto you the forgiveness of sins, yea, by him all that believe in him are justified from al things from which ye could not be justified by the Law of Moses, Acts 13.37, 38. Repent that your sins may be blotted out: Acts 3.19. Him hath God exalted with his right hand, to be a prince and Saviour: for to give to Israel repentance and forgiveness of sins: Acts 5.31. that repentance and remission of sins should be preached in his Name. Luke 24.47.   

The fourth Particular.  
This complete cleansing from the filth of sin is, an utter destruction to sin, or a stripping sin off its being: sin hath no being in one that is completely cleansed: and where, or in whom sin is, there is not this cleansing completed: sin being nothing but filth: so far as sin hath a being, so far short is this cleansing of being completed, yea, there is in complete cleansing these six p●… ticulars.  
1. The subduing. 2. Taking away. 3. To a vast distance. 4. The destroying. 5. The losing. 6. The utter forgetting of sin.  
1. The subduing, sin is brought under and quelled, in the cleansed party. Mich. 7.19.  
2. The taking of it away from the party cleansed; they are separated the one from the other: the cleansed party I say is separated from his sins, and his sins are separated from him.  
1. They are separated from him, as for our transgressions, thou shalt purge them away: Psalm 65.3. thy iniquity shall be taken away, and thy sin purged: Esay. 6.7. Also the cleansed party is separate from his sins, the blood of Christ cleanseth us from all our sins: 1. John 1.7. and he is faithful and just to forgive, and to cleanse us from all unrighteousness, ver. 9. who hath loved us and washed us from our sins in his blood: ver. 1.5.  
3. The cleansed party and his sins are not barely separate one from the other, but at as far a distance from each other as the East is from the West. Psalm 103.12.  
4. This complete cleansing is sins destruction, for, for this cause the son of God was manifested, to destroy the works of the devil: 2. John 3.8. which works of the devil, is sin. John 8.41, 44.  
5. The sins of a party cleansed, are lost, though they be sought for, there shall be none, or searched after they shall not be found. jer. 50.20.  
6. They are forgotten, or quiter out of mind: the cleansed ones shall have their sins and iniquities remembered no more: jer. 31. as in the party, so also in Gods Register they are( when once purged away) as if they had never been.   

The fift Particular.  
That wherein God cleanseth, is the blood of Christ; and washed us from our sins in his blood: ver. 1.5. and have washed their long Robes, and made them white in the blood of the Lamb: ver. 7.14. the blood of Christ cleanseth us from all sin: 1. John 1.7. this is the fountain always open for sin and for uncleanness, Zech. 13. without spilling of blood is no remission. Heb. 9.22. even Christs blood. ver. 27.   

The sixth Particular.  
sixthly, that wherewith or whereby he cleanseth, is in part his word and Ordinances, Now are ye clean thnough the word which I have spoken to you, saith Christ, John 15.3. sanctify them with thy truth, thy word is truth, John 17. ●7. That he might sanctify and cleanse it by the washing of water through the word: Eph. 5.26. But completely by his Spirit, but ye are washed, but ye are sanctified, &c. in the name of our Lord Iesus, and by the Spirit of our God: 1 Cor. 6.11. I will power clean water upon you, and ye shall be clean, yea, from all your filthiness, and from all your Idols will I cleanse you; a new heart I will gvie you, and a new spirit will I put in you, I will take away the stony heart, out of your body, and give you a heart of flesh; I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my judgements and do them. Eze. 36.25, 26, 27.   

The seventh Particular.  
The companions of complete cleansing, are;  
1. forgiveness; this complete cleansing of sin, and pardon for sin, go hand in hand together: The iniquity of Israel shall be sought for, and there shall be none, and the sins of judah, but shall; not be found; for I will( saith God) pardon those whom I reserve: Jer. 50.20. yea( saith God) I will cause their captivity to return, and build them as at first, and I will cleanse them from all their iniquities, whereby they have sinned against me, and pardon all their iniquities, whereby they have sinned against me, Jer. 33.8.  
2. Justification is another companion of sins cleansing: all the lookers upon Christ shall be saved( to wit from sin, Mat. 1.21. And then shall one say, surely in the Lord have I righteousness, and strength; to him shall all come: yea in the Lord shall all the seed of Israel be justified, and shall glory, Esa. 45.22.24.25. See further in Rev. 7.14, &c.  
3. A third companion of complete cleansing is, a perfect enjoyment of God: God will to his cleansed ones be a God; and they shall be his people, God in a promise touching his people, saith, Ezek. 37.23. I will save them and cleanse them: so they shall be my people, and I will be their God.  
God hath to Abraham and his Seed, oft times promised to be their God; and he here tells us how it shall be brought to pass: namely thus, he will save and cleanse them: and so they shall be his People, and he will be their God. While they are under a promise of cleansing, they have God to be their God, in a promise; and when their cleansing is accomplished, God is their God in accomplishment.  
And this enjoying of God for our God,( not in promise, but in accomplishment) hath included in it these three things. A perfect knowledge of God, perfect society with God: and perfect propriety, or interest in God.  
First, the knowledge of God, when the new Covenant is accomplished, and God is our God, not remembering our sins; then shal we not need to be taught to know God, for we all shall know him from the least to the greatest, Jer. 31.31, 32, 33. yea, we shall know as we are known. 1 Cor. 13.  
Secondly, we shall be present with God, and have his presence with us, when God is our God, his Sanctuary and Tabernacle shall be with us, and David shall be our Prince, for evermore, Ezek. 37, 25, 26.27. when our long Robes are made white in the blood of the lamb; then shall we be before the Throne of God, and serve him day and night in his Temple; and be will dwell among us, Rev. 7.14, 15.  
3. We shall have interest and propriety in him, for as in general he shall be our God, so more particularly he shall be our portion, Psal. 16. our Husband, our Father. When he Predestinated us to be without blame, he Predestinated us also to be Adopted, Eph. 1.4.5. Sonship and purity go together; when he accomplisheth the one, he accomplisheth the other also.  
4. A fourth companion of complete cleansing is, a perfect freedom from all evil; and a perfect enjoyment of all good: Sin only hinders good things from us, Jer. 5.25. and sin only procures all evils, Lam. 3.39. When sin is done away, then there remaines no sickness, no aches, no pains; as Psal. 103.3. Esa. 33.24. no more hunger, nor thirst, nor scorching with heat: but being washed in the blood of the lamb, the lamb will govern them, and led them to the lively fountains of water; and God will wipe all tears from their eyes, Rev. 7. No more death, for sin is the sting of death, and that being done away; then with triumph shall we say: O death where is thy sting: O grave where is thy victory, 1 Cor. 15.54. God will then upon his mountain, for all his people, make a feast of fat things, full of Marrow; and of Wines fined, and purified: And destroy the covering and veil that is spread upon all Nations: and destroy death for ever, wipe all tears from all faces; and take away the rebuk of his people; and in that day, they shall say: Lo, this is our God, we have waited for him; and he hath saved us: this is our Lord, we have waited for him; and we will be joyful in his salvation, Esa. 25.6.7. Then shall be sung in the Land of Judah, wee have a strong City: God hath set Salvation for Walls and bulwarks, Esa. 26.1. When God comes to save( to wit, from sin) blind eyes shall be enlightened, deaf ears opened, the lame shall leap, the dumb shall fing, the dry ground shall have springs of water; then, there shall be a path called holy; wherein, the simplest shall not err: but the polluted shal not enter into it: neither noisome beasts; but therein the redeemed shall walk: yea, the redeemed shall come to Zion with praise, and everlasting Joy shall be upon their heads: they shall obtain Joy, and gladness; and sorrow, and mourning shall fly away, Esa. 35. chap: And saith God in Ezek. 36. I will deliver you from all your filthiness, and call for Corn and increase it; and lay no more samen upon you: but will multiply the fruit of the Trees, and the increase of the Field: yea, when I have cleansed you, from your iniquities; then will I cause you to dwell in the Cities, and the desolate places shall be inhabited, vers. 29.30, 33, 34. chap. 34.   

The Eighth Particular.  
Eighthly, the time when sin-cleansing is completed, is first, not before, but after the death of Christ; for, first, his blood is the Laver, wherein this filth is washed away, Rev. 1.5. and washed us from our sins in his blood. Secondly, his end in dying is, to cleanse, &c. He gave himself for us, that he might redeem us from all iniquity, Tit. 2. mark it! he gave himselse; that is past: that he might redeem; that is to come: again, he loved his Church, and gave himself for it; that is past: that he might cleanse it, that he might present it spotless, &c. these things follow; his dying is the cause, cleansing and presenting faultless are the effects, Eph. 5.25, 26, 27.  
Secondly, this complete cleansing is not before, but after their own birth, for every one is born in sin, Psal. 51.4. like the wild Asse-colt, Joh. 11.12. and 25.4.  
Thirdly, it is not before, but after they believe and repent; for unbelievers are branded with impurity, and filthiness. To the impure and unbelieving, is nothing pure: but their very mindes, and consciences are defiled, Titus 1.15.  
Also God by giving faith doth purisie or cleanse, Acts 15.9. and therefore complete cleansing cannot be before believing; neither is it before but after repentance, Acts 3.19. Repent that your sins may be( to wit after repentance) blotted out: he is exalted to give repentance and remission of sin, Acts 5.31. He gives both, but he first gives repentance, and afterward remission to the same people; and repentance and remission is to be preached in his Name, among all Nations, beginning at Jerusalem, Luke 24.  
Fourthly, believers are not wholly and perfectly cleansed, no not while they live, as will appear by these considerations:  
First, death is sins wages, The wages of sin is death, Rom. 6.23.  
Secondly, believers used to complain of wretchedness, by reason of sin; as also to pray to God, to wash, to purge, to cleanse, to pardon: witness David here, and Paul, Rom. 7. and many others.  
Thirdly, such praying is according to Christs direction, Matth. 6. James 5.15. 1 John 5.16.  
Fourthly, to hold forth remission after believing, or after repentance is Gospel teaching: as he that believeth shall be saved, mark 16.16.( namely, from sin,) Matth. 1. This all the Prophets witness to, that through his Name whosoever believeth in him shall receive remission of sin, Acts 10.43. Repent, and be converted, that your sins may be blotted out, Acts 3.19. That repentance and remission of sins should be preached among all Nations, beginning at Jerusalem, Luke 24.  
Fifthly, the many promises and testifications pronounced to believers, that they shall be cleansed and pardonned, &c. doth evidence that their cleansing, &c. is not completed so soon as they are believers; for to believers Christ said, Your heavenly Father will forgive you, Matth. 6.14. and mark 11.25. james 5.15, 20. it is said to believers, since the death of Christ, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, 1 John 1.9. and our being presented spotless, is always spoken of to believers, as being to come, and not as being past, to present you holy, unblameable, and unreprovable in his sight, Col. 1, 22. He gave himself for it, that he might cleanse it, that he might present, and that it should be holy, and without blemish, Ephes. 5.26, 27.  
Sixthly, Solomon saith, There is none that doth good and sinneth not; and elsewhere makes a twofold challenge to the purest living. First, saith he, Who can say I have made my heart clean. True, may some say, We made not ourselves clean, but God hath done it; but cleansed we are, and that completely even already; so that God seeth neither spot nor blemish in us: and to such he makes a second challenge, Who can say, I am clean from my sin; who can say, I have made mine own heart clean, or I am clean from my sin, Prov. 20.9. Also Agger saith, There is a generation saith, they are clean in their own eyes, and yet they are not cleansed from their sin.  
Seventhly and lastly, that sin is not washed away or remitted wholly, or perfectly in this life, appears by the many promises of remission at Christs next appearing, Acts 3.19. or in the world to come; for there can remain nothing of this nature to do then, if it be not onely in part, but completely done before.  
Object. But saith Christ, Thy sins are forgiven thee, Matth. 9.2. And David and Hezekiah had their sins forgiven them, even in this life.  
Answ. These were limited, and so imperfect, and not complete forgivenesses: Davids sin was forgiven him so far as that he should not die, to wit, at that time for his adultery: but it was not so far forgiven, as that the child should also live: neither was this and other sins so far forgiven, as that himself should never die; but afterward die he did. And Hezekias sins were cast behind Gods back in this life, so as to have fifteen yeares added to his life, but not so cast behind Gods back as never to die. Also the Lepers sins were so forgiven, as to have a present cure And the sick james 5. might after praying in faith have forgiveness so far as to be healed for present, yet not so far forgiven but that they were liable to be sick again, and to die at last: which things are the desert of sin.  
Fifthly, believers shall be cleansed not onely in part, but wholly, perfectly, or completely: their sins shall be perfectly remitted, blotted out, washed away, &c. and believers shall be without fault, spotless, unblamable, without blemish, &c. not before, but when the first resurrection is, when Christ comes from Heaven, and scattered Israel is gathered together, and brought to their own land.  
First, not before, but just at the resurrection of the Saints, for, The dead shall be raised incorruptible, and we shall be changed,( from filth to purity) for this corruptible and mortal must put incorruption and immortality on; and when this corruptible and mortal hath put incorruption and immortality on, then( sin which is the sting of death shall be quiter gone, and this saying shall be brought to pass, as it is written, Death is swallowed up in victory: O death where is thy sting? O grave where is thy victory? 1 Cor. 15.52, 53, 54, 55. In a word, we do carry filth and corruption with us to the grave, but from thence we shall bring none at all: We are sown, that is, butted in corruption, but raised in incorruption, vers. 42. Also, not before but just when Christ comes from Heaven shall believers be perfectly rid of the filth of sin, as many Scriptures will evidence, as Mal. 3.2, 3, 4. Who may abide the day of his coming? and who shall stand when he appeareth? for he is like refiners fire, and like fullers soap: he shall fit as a resiner and purifier of Silver: he shall purify the sons of Levi, and purge them as Gold and Silver, that they may offer an offering unto the Lord in righteousness, &c. Here is purging and cleansing to purpose, and the time when, is the appearing of Christ, even that appearing which some shall not abide, even his appearing to judgement, as vers. 2.5. Again, Repent and be converted, that your sins may be blotted out, when the time of refreshing shall come from the presence of the Lord, when he shall sand Iesus Christ from Heaven which before was preached unto you, whom the Heavens must contain till the time of the restitution of all things; which God hath spoken by the mouth of all his holy Prophets since the world began, Acts 3.19, 20, 21. From hence note; first, that there is a time for the blotting out of sin. Secondly, that this blotting out of sin is after repentance. Thirdly, that it belongs to such as do repent, and to no other. Fourthly, this blotting out of sin shall be just when the time of refreshing comes. Fifthly, this time of refreshing is, when God sends Christ from Heaven. Sixthly, the same time is the time of restitution of all things. Seventhly, this time of Christs coming from Heaven, which is the time of refreshing, of sins blotting our, of restitution, &c. is the time which all the holy Prophets since the world began did speak of with one mouth.  
A third proof is, 1 Cor. 1.7, 8. Waiting for the coming of the Lord Iesus Christ who shall confirm you to the end that you may be blameless in the day of the Lord Iesus Christ.  
A fourth is, Pauls prayer for the Thessalonians, The Lord make you increase in love, &c. that so he may establish your heart unblamable before God our Father, at the coming of our Lord Iesus Christ with all his Saints, 1 Thess. 3.13. from hence note; first, what the thing desired for this believing people is, namely their increase in love. Secondly, his end in desiring this thing for them, namely, that they might be unblamable before God. Thirdly, the nominating the time when such as increase in love, shall be unblamable before God, namely, when Christ comes from Heaven with all his Saints.  
A fifth place is, 1 Thess. 5.23. I pray God your whole spirit, soul, and body may be kept blameless, unto the coming of Iesus Christ.  
A sixth is, 1 Thess. 2.19. What is our hope, or joy, or crown of rejoicing, even ye are it, in the presence of Christ at his coming. Furthermore, When Christ who is our life shall appear, then we shall also appear with him in glory, Phil. 3.4. And so our conversation is in heaven, from whence we look for our Saviour the Lord Iesus, who shall change our vile bodies, and make them like his glorious body, Phil. 3.21. The trial of our faith( which is more precious than Gold tried in the fire) shall be to our praise, and honour, and glory at the appearing of our Lord Iesus Christ, 1 Pet. 1.7. Now to him that is able to keep you from falling, and to present you faultless before the presence of his glory, &c. Iude 24. These ten Scriptures and many others that might be brought in, do evidently declare that the next coming of Christ is the time of the Saints completeness, they are not complete till then, and good reason it should be so; for,  
First, their completeness is in no other, or through no other than Iesus Christ, Colos. 1.27. and 22.10. and Christ is a Redeemer, and not a preventer, Ephes. 1.7. Col. 1.14. And so this completeness cannot be before the day of redemption, which is not yet, as Ephes. 4.31. By which ye are sealed until the day of redemption. Neither will this day be till his next coming, or till the kingdom of God come, as Luke 21. We by faith wait for this redemption, Rom. 8.21.  
Secondly, we cannot bear the image of the heavenly, till after we have born the image of the earthly, and not onely sin but also the effects thereof, even the returning to dust, is of the first man, or of the earth earthly: so that we cannot till after death, even when the Lord comes from heaven, bear the image of the heavenly, 1 Corinthians 15.45, 46, 47, 48, 49. Genesis 3.17, 18, 19.  
Thirdly, Christ is his Churches Bride-groom, and she his Bride: and the time of his appearing is the Day of Marriage, and then, and not till then is she completely trimmed to appear before him. hallelujah, for the Lord omnipotent reigneth, let us be glad and rejoice, and give glory to him, for the marriage of the lamb is come, and his wife hath made herself ready, and to her was granted, that she should be arrayed with pure fine linen, and shining, which fine linen is the righteousness of Saints: blessed are they which are called to the marriage supper of the lamb, Rev. 19.6, 7, 8, 9.  
Fourthly, then, and not till then, the new Covenant is accomplished; then God will be our God with us, and we shall be his people, Revel. 21.2, 3. Then we shall not need to be taught to know God, but all shall know him from the least to the greatest; now we know but in part, and see, as in a glass darkly, then shall we see face to face, and know as we are known, 1 Cor. 13.12. By now, is meant the time of this life; and by then, the time of Christs appearing; as 1 John 3.2. It doth not now appear what we shall be, but we know that when he shall appear, we shall be like him, and see him as he is.  
Lastly, when the Iewes even the whole house of Israel are gathered out of all countries to their own land, and become one people; then and not till then, shall sin be perfectly purged and washed away: for the proof of this, mark what God saith, I will bring Israel again to his habitation: in those dayes, and at that time the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, but they shall nor be found, jer. 50.19, 20. I will cause the captivity of Judah and of Israel to return; and will cleanse them from all their iniquity whereby they have sinned against me, jer. 33.7, 8. I will take them from among the heathen, and gather them out of all countries, and bring them to their own land, then will I power clean water upon their, and cleanse them from all their filthiness, and from all their idols, and give them a new heart, and a new spirit, and put my spirit within them, and cause them to keep my statutes, and do them, Ezech. 36.24, 25. I will take the children off from among the heathen, where they be gone, and bring them in on every side, to their own land; and in that land make them one people, one king shall be King to them all, and they shall never be divided into two Nations or two kingdoms any more at all; neither shall they be polluted any more with their Idols, nor with their abominations, nor with any of their transgressions, but I will save them out of their dwelling places, and will cleanse them, so they shall be my people, and I will be their God, Ezek. 37.21, 22, 23. My servant beloved, shall be their King, and I will make a covenant, an everlasting covenant of peace with them, &c. vers. 24. to the end.  
Behold, I will gather them out of all countries wherein I have in my fury driven them, and bring them to this place, and cause them to dwell safely; and they shall be my people, and I will be their God; and I will give them one heart, and one way, to fear me for ever, for the good of them and their children, and I will make an everlasting covenant with them, not to turn from them to do them good; and I will put my fear in their hearts that they shall not depart from me, Jer. 32.37, 38, 39, 40, &c. As I have watched over them, to pluck up, break down, and destroy; so I will watch over them, to build and to plant: then they shall say no more, The fathers have eaten sour grapes and the childrens teeth are set on edge. Yea, the dayes come, that I will make with the house of Judah and Israel a new covenant, not like, &c. Jer. 31.28, 29, &c. And so all Israel shall be saved,( as it is written) the deliverer shall come out of Sion, and turn away ungodliness from Jacob: and this is my covenant with them, when I shall take away their sins, Rom. 11.26, 27.  
Object. But these Scriptures were fulfilled, when the Iewes returned from Babylon, at the end of seventy yeares.  
Answ. No such matter, for, first, that was not a gathering from all Counntries. Secondly, they were not then made one people, nay, ten of the Tribes did not then return. Secondly, David( that is beloved, meaning Christ) was not then their king among them. Fourthly, they have defiled themselves since that return. Fifthly, and lastly, and are again captivated.  
Object. But these places concern the Iewes, and what is that to us Gentiles?  
Answ. Though they do concern the Iewes call, yet it may afford comfort to believing Gentiles, for they shall share with the Iewes in all their privileges, when he is the glory of his people Israel: he is also a Light to lighten the Gentiles, Luke 2.32. rejoice ye Gentiles with his people, Rom. 15.10, 11, 12. rejoice and be glad with jerusalem, all ye that love her; rejoice, for joy, with her all ye that mourn for her, for ye shall suck and be satisfied with the breasts of her consolation: ye shall milk out, and be delighted with her glory: for behold, I will extend peace on her like a sloud, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be born upon her sides, and dandled upon her knees, as one whom his mother comforteth, so will I comfort you, even in jerusalem, Isay 66.10, 11, 12, 13. If the diminishing of them be the riches of the Gentiles, how much more shall their abundance be? Rom. 11.12. These and other Scriptures do evidently show that the Gentiles shall share with the Iewes in glory.  
Quest. Are there three distinct times of complete cleansing?  
Answ. No, but the resurrection of the Saints, the coming of Christ, and the gathering and restoring of Israel to their Land, is at one and the same time.  
First, the Saints resurrection is just when Christ comes, and this will appear, first, by consequence thus, being each the time of the Saints reward or recompense: I come quickly, and my reward is with me, Rev. 22.12. Thou shalt be recompensed at the resurrection of the just, Luke 14.14. Yea, secondly, Scripture plainly speaks it; As in Adam all die, so in Christ shall all be made alive. Every one in his order, first Christ, afterward they that are Christ's, at his coming, 1 Cor. 15.23. The Lord shall descend from Heaven with a shout, and with the voice of the Arch-angel, and with the trump of God; and the dead in Christ shall first rise, and then shall such as live and remain be caught up with them also, to meet the Lord in the air, and so shall ever be with the Lord, 1 Thess. 4.16, 17.  
Secondly, also the Iewes restoration is just when Christ comes; for, first, he comes to restore all things, and this is one of the all things, Acts 3. & 1.6. the Disciples asked, saying, Lord, Wilt thou at this time restore the Kingdom to Israel: and Christ reproves them not for expecting him to restore it, but yields to that, in saying, The times and seasons are kept in his fathers power, and not for them to know.  
Secondly, when they are thus gathered or restored; they shall have but one King, and the beloved( to wit, Iesus Christ) shall be their King, Ezek. 37.22, 24.  
Thirdly, the day of Christ's coming is his and his peoples Wedding-day; then the Bride-groom and the Bride come together, as before minded, Rev. 19. But the believing Iewes are a principal part of this Spouse; for the believing jew and the believing gentle( as was minded) share together, the Gentiles being fellow-heirs, and of the same body, Ephes. 3.7. But their Wedding-day is, when this their gathering is, &c. Hosea 1.11. & 2.17, 18, 19, 20.  
Fourthly, when they are gathered, &c. then the tenor of the new covenant is accomplished, then God will be his peoples God, and they shall be his people; they shall then know God, and not need teaching, &c. And when Christ appears we shall be like him, see him as he is, and know as we are known, &c. as hath been proved.   

The ninth and last Particular.  
For application; first, we learn from hence to distinguish between expective and active enjoyments, between the giving out, and the accomplishing of promises; and so, between enjoyments in a promise and enjoyments in performance, between the cause and the effect, between living by faith and living by sense, between the time of the earthly and the time of the heavenly, the time of the first, and the time of the second Adam, between bloud-spilling, and washing in blood; the time of the one, and the time of the other; between being to present, and having presented; between being to cleanse, and having cleansed; between cleansing and pardoning in part, and cleansing or pardoning completely; between God's purposing to do things, and the accomplishing of what he had before purposed; yea, the time of one, and the time of the other; yea, between the time of purchasing things, and the time of redeeming the purchased things: for, Christ is come a high Priest of good things to come, Ephes. 1.14.  
Secondly, this sheweth the union and concurrence of many Scriptures, which otherwise seem to jar; as the concurrence of Matth. 16.34. I came not to sand peace on the earth; with Psal. 72.7. In his dayes the righteous shal flourish, and abundance of peace shal be, so long as the moon endureth. The concurrence of John 18.36. with Isay 9.7. Luke 1.32. He shal sit on the Throne of his father David. The kingdoms of this world are become the kingdoms of the Lord and his Christs, and he shal reign for evermore, Rev. 11.15. The concurrence of mark 10.45. The Son of Man came not to be served, but to serve; with Psal. 72.11. All Kings shal worship him, al Nations shal serve him. The concurrence of Isay 42.2. He shall not cry, nor cause his voice to be heard in the street; with Amos 1.2. The Lord shal roar from Zion, and utter his voice in jerusalem. The concurrence of Luke 9.36. The Son of Man is not come to destroy mens lives; with psal. 2.9. Thou shalt crush them with a rod of iron, and break them in pieces as a potters vessel. The concurrence of Luke 9.58. Foxes have holes, and Birds have nests, but the Son of Man hath not whereon to rest his head; with psal. 72.15. The kings of Tarshish and of the isles shal bring presents, the kings of Schebah and Sebah shall bring gifts: yea, he shal live, and to him they shall bring of the gold of Shebah. The concurrence of Hebr. 2.9. Made inferior to the Angels; with Hebr. 1.4. And is made more excellent than Angels, having obtained a more excellent name than they. The concurrence of Acts 3.19. Repent, that your sins may be blotted out; and psal. 130.8. He shal redeem Israel from his iniquity; with Isay 44.22. I have blotted out thy transgressions as a cloud, and thy sins as a mist; I have redeemed thee. The concurrence of Phil. 4.19. My God shal supply all your wants; with psal. 23.1. The Lord is my shepherd, I shal want nothing. The concurrence of Phil. 3.12. Not as though I had alreedy attained, or were already perfect; with Col. 2.10. Ye are complete in him.  
We are( I say) to distinguish between the first and second coming of Christ, for the reconcilement of these and many more such like Places: as for example.  
My Kingdom is not of this world, to wit, not yet, Now, my Kingdom is not from hence, John 18.36. But, He shall sit on the Throne of David, and on his Kingdom, Isay 9.7. Luke 1.32, 33. The kingdoms of this World shall be our Lords and his Christs, Revel. 11.15. He shal sit on the Throne of his father David, and on his kingdom, Luke 1.32, 33. to wit, hereafter. When the Son of Man cometh in his glory, and all the the holy Angels with him, then he shal sit on the Throne of his glory; not before.  
Again, He was made a little inferior to the Angels, but when, namely, when he came into the world to suffer death, Hebr. 2.9. But he is made more excellent than the Angels, and hath a more excellent name than they. And when is that? namely, at his next appearing. When he bringeth his first begotten Son again into the world, he saith, And let all the Angels of God worship him, Hebr. 1.6. He hath not put in subjection to Angels, the world to come whereof we speak, Hebr. 2.5.  
Again, Who made me a judge or a divider over you? Luke 12.14. to wit, at his first coming: but, he shal judge the heathen, psal. 110.6. He shal have portion with the great, and divide the spoil with the strong, Isay 53.12. at his next appearing, and in his kingdom, 2 Tim. 4.1. And so he came not, when he first came, to sand peace on the earth: but in his dayes,( that is, when he comes to reign) the righteous shal flourish, and abundance of peace shal be, so long as the Moon endureth. And so we are to consider all such like places.  
Furthermore, touching his ruling over Nations, his having the utmost parts of the Earth for his possession; his having all Kings to worship him, all Nations to serve him, and to bring to him of the gold of Shebah, &c. We may consider three things:  
First, that these things appertain to Christ, considered as man: as psal. 2. I will give thee( I, to wit, God) will give thee, to wit, Christ as Man, Dan. 7.14. He gave him do minion, &c. He, to wit, the Ancient of dayes: gave him, to wit, the Son of Man, vers. 13. psal. 110.2. Rule thou, here is the party speaking, the God-head: and the party spoken to, Christ as Man: for, The Father judgeth no man, but hath committed all judgement to the Son, John 5.22, 27. He hath appointed a day in which he will judge the world in righteousness, by that man whom he hath appointed, Acts 17.31.  
Secondly, these things appertain not to his time of suffering, but to his time of exaltation; for, they concern Dignity. 3ly, his time of exaltation to his Throne, and seat of judgement, is not his first but second coming; He shal show himself from heaven with his mighty Angels, 2 Thess. 1.7. And when the Son of Man comes in his glory, and all the holy Angels with him, then shal he fit upon the Throne of his glory, Matth. 25. He shal judge quick and dead at his appearing, and in his kingdom, 2 Tim. 4.1. Thou hast received. thy great might, and hast obtained the kingdom. The Gentiles were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldst give a reward to thy servants the Prophets, and thy Saints to such as fear thy Name, small or great; and that thou shouldst destroy them that destroy the earth, Rev. 11.17, 18.  
Thirdly, this Doctrine teacheth the Saints patience in their greatest extremity; even the consideration that they are in the first Adam, before they are in the second; and that they bear the heavenly, after they have born the earthly; after they have suffered with Christ, they shal reign with him.  
They faint not, while they look not on things seen, but on the things not seen, which are weighty and eternal, 2 cor. 4.17, 18. They knowing that the men of the world have their portion in this life; and that it is not so with themselves; but they shall be satisfied when they awake, psal. 17.14, 15. to wit, from sleeping in the grave, Dan. 12.2, 3.  
FINIS.     

Ancient and Durable GOSPEL. The Second Book.  
By way of answer to Samuel Richardsons Book, entitled, Justification by Christ alone.  
Wherein by X X. Reasons and Answers to XXVI. Objections: he would prove that all the Elect were perfect and complete, as as soon ever Christ died.  
And his XX. Reasons and his Answers to the said XXVI. Objections are here unbottomed, and his mistakes are in a measure discovered, by plain unwrested Scripture.  
In Dialogue-manner, wheresn the Heads of every Particle in his Book are written down, with a Scripture Answer to each Particular; and so maintaining Believers perfection and completeness, to be at the appearing of Jesus Christ, and not before.  
By Th. Kilcop, servant to the King of Kings.  
LONDON, Printed for Giles Calvert, 1648.   

Ancient and durable GOSPEL.  

CHAP. I. In answer to the Title.  Thomas Kilcop. 
THat justification is by Christ alone, I grant, and that he shal take away and utterly destroy the sins of his people, and present his people holy, and without spot, I affirm: but that he hath done thus already, I deny; for they are not spotless, till Christs appearing; but of this by and by.  

Touching the first Epistle.  Samuel Richardson, 
These times in respect of error are perilous, therefore it behoves the Saints to stick fast to the Truth, the which to do, Let us not deny the Truth of the Letter of Scripture; yet not so to rest on the Letter, as to deny the sense.  Kilcop. 
I like both the council and direction very well.  Richardson. 
Some place justification in conscience onely, but I place it onely in Christ.  Kilc. 
It is as well in the conscience by embracement, as in Christ by procurement; and so in both; it is in Christ as the justifier, Isay 53.11. and in us as the justified, Isay 45.24, 25.  Rich. 
If all thrngs on which our happiness depends be accomplished, then our justification is accomplished also.  Kilcop. 
This is true, but our happiness depends not onely on Christs Death, but also on his resurrection, Ascention, and second coming; for he died for our sins, rose again for our justification, Rom. 4.25. Ascended to prepare places for us, and will come again, to receive us to himself, John 14.2, 3.  Rich. 
By diving into this Truth, I have found that faith doth not justify.  Kilc. 
Who saith it doth? I take yourself to be the first framer of that expression: I dare not say that faith doth justify; neither dare I say, We are justified without faith, or before faith; but I dare say, We are justified by faith, because Scripture saith so, Rom. 3.28, 30  Rich. 
That Exposition is best that gives most honour to Christ, and least to the creature.  Kilc. 
This I grant; also I affirm, that he neither requireth, nor needeth untrue or Scripturelesse expressions, for his honour, John 3.7, 8.  Rich. 
Faith indeed is useful, for without it there is no enjoyment of God, no true peace, nor right to Ordinances.  Kilc. 
I say so too.  Rich. 
I have met with Objections against the 147th page. of my Book, where I affirm, justification by Christ alone, and not by our believing.  Kilc. 
Scripture saith, We are justified by his blood, Rom. 5.9. And it also saith very often, that we are justified by faith; as rom. 3.28, 30. & 5.1. Gal. 2.16. And can there not be truth in both these? if we cannot comprehend Truth in both, Must we then gain-say one, and so give many Scriptures the lye: you stick not to your rule in this, but swerve from Scripture, Letter, and Scripture sense too; but you know, that Christs blood is applied by faith for justification; and if so, then are we justified by faith in that sense, even in respect of application; and if in one sense we are justified by faith( though not in every sense) then are such Scriptures true that say, We are justified by faith, or that we believe in the Lord Iesus Christ, that we may be justified.  Rich. 
Reader, consider things, and take not my bare word.  Kilc. 
So I have done, and so find but your bare word in this point, and that against Scripture too.  Rich. 
Faith is not a cause or condition required to partake of the new covenant, justification or Salvation.  Kilc. 
I grant, that faith moves not God here to, but mere love moves him to give faith, Ephes. 2.6, 7, 8. And so by faith we are justified, rom. 5.1. and saved, Ephes. 2.8.  Rich. 
The Elect were ever in Gods love, and did ever appear to him just and righteous in and by Christ.  Kilc. 
That he had ever a loving purpose toward them I grant, he did in love purpose to make them just, and, in due time he calleth, justifieth, glorifieth, &c. according to the said purpose, 2 Tim. 1.7. rom. 8.30. Yet sure I am, that he foresaw them unrighteous, when he purposed to make them righteous; for he justifieth the ungodly, rom. 4.5. and saveth sinners, 1 Tim. 1.15. and saveth not righteous, Matth. 9.13. Sinners they are, till they are saved from their sins; and ungodly they are, till they be justified, though not after.   

Concerning the second Epistle.  Kilc. 
Against the second Epistle I have not much; onely some mistakes in page. 2. as if we must needs make faith a joynt-partner with Christ, in saying as Scripture saith, that we are justified by faith: and the Writer himself affirms afterward, that in one sense justification is by faith, namely, in respect of evidence quoting Hebr. 11.1, 2. But mind Brother, our striving hath not been about the sense, but about the expression; and if we are in any sense justified by faith, then is the expression a truth, and we may warrantably use it. Secondly, I know not any that will affirm justification is by faith in every sense: we dare not say, it is purchased by faith, neither dare we say, faith justifieth. Thirdly, good Brother turn to your proof again, and tell me whither Hebr. 11.1, 2. declares faith to be an evidence of things already enjoyed; or of things to enjoy; the words are, Faith is an evidence of things not seen, the ground of things hoped for. Scripture doth no where give a better definition of faith than here; and according to this definition, we are already justified by faith, glorified by faith; it evidenceth to us things not seen, it assures us( of what, in reference to a promise) we hope for, We walk by faith not by sight, 2 cor. 5.7. Fourthly, you affirm as much yourself, for say you, faith is the eye of the soul, whereby we see what God hath prepared for us. Now to the Book itself.    

CHAP. II.  Kilc. 
In your book I observe three things, your matter you intend to prove, your twenty Reasons to prove it, and your Answers to twenty six Objections; o● which in order.  Rich. 
Unto him that hath loved us, and washed us from our sins in his own blood, rev. 1.5. Herein note five things; first, the parties washed, namely, such as are given to Christ, John 9.17. Secondly, the party washing, Christ. Thirdly, the means wherein, his Blond. Fourthly, the time when, when he died. Fifthly, the ground why, his love.  Kilc. 
The first and the fourth of these Particulars I except against, and none else. First, you say the Parties washed are such as were given to Christ, that we might think they were given him, yea and washed too, before they believe, even when Christ died; as in particular, the fourth you express and quote, John 17. But you need not to fly thether to prove who these washed ones are, neither hath that Place reference to this, but this Place doth, touching this Particular undeniably open itself, declaring these washed ones to be Be lievers, it being the speech of John in the behalf of himself and those he wrote to; and every syllable in it flows from saith, being the application of Christs love, and cleansing to themselves, and therefore you might more warrantably have said, They were Believers.  Rich. 
So that this is the sum of all, that when Iesus Christ offered up the sacrifice of himself upon the cross, he took away, put to an end, blotted out, and utterly destroyed all his Peoples sins for ever, and then presented them just, righteous, holy, and without spot before God; for these Reasons.  Kilc. 
Sith your fourth Particular, and the Doctrine or sum of all are all one: I shal answer both together, and first, Let the Reader note, that we differ not about the matter what, but the time when spotlesnesse is, both hold that Christ hath been slain already, and both hold the washing sin away, and consequently, spot lesnesse to be by virtue of this one offering, but he holds that the said offering hath already effected this, and I hold that his Death hath not yet effected it, though in time it shal, he holds that all the sins of his People were took away and destroyed, &c. and his People were presented spotless, unblameable, &c. even as soon as Christ died; and this I deny, and I hold that he by virtue of his Death shal take away, blot out, and destroy his Peoples sins, and that for ever, but he hath not by virtue of his said Death accomplished these things as yet. In a word, I distinguish between the cause and the effect, between the time of the one and time of the other, and he jumbles both together: these things were done, saith he, while Christ was on the cross: his Death shal effect these things, say I, but not before his next appearing. And now for my Proofs:  
That the sins of Christ's People are not washed away, blotted out, or utterly destroyed; and that the said people were not blameless, spotless, or faultless; nor so presented, so soon as Christ died, neither shal be before his next appearing: this I affirm, and he affirmeth the contrary: if he proves the contrary, and I prove not this by plain unwrested Scripture, then credit him, and believe not me. First, we were not righteous, or faultless, without spot, as soon as Christ died; for, He hath made him that knew not sin to be sin for us, that we might be made the righteousness of God in him, 1 Cor. 5.21. This is a passage penned by Paul, who after Christ's Death was a Persecurour, and therefore this Scripture must needs be written after Christs Death. He that is God, hath made him, to wit, Christ, to be sin for us, meaning a sin-offering, &c. Note here, He hath made him sin, that we might be made righteous: He hath been, that we might be: past in him, and to come in us: he is sin for us first, we are the righteousness of God in him afterward: his being sin for us is the cause of our being righteous in him, and our being the righteousness of God in him is the effect of his being made sin for us: and as the effect follows the cause, so our being made righteous in him, is after his being sin for us.  
A second Proof is, Tit. 2.14. He gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar People, zealous of good works. Note here, that our Redemption from iniquity, our purity, peculiarnesse, and zeal of good works, was Christs end in giving himself for us: and when we are redeemed from iniquity, when we are purified, made zealous, &c. but in part; then hath he in part his end in giving himself accomplished: and when his People are completely redeemed from all their iniquity, &c. then his end in giving himself for us is fully accomplished; and his end is accomplished after his giving himself; He shal first travail, and shal afterward see of the travail of his soul, Isay 53.11. See a fourth Scripture, Coloss. 1.21, 22. You( saith Paul to the believing Colossians) that were enemies he hath reconciled in the body of his flesh through death, to make you holy, unblamable, and without fault in his sight, &c. Note here, first, what they once were, as also what they now are, They were enemies, but are reconciled, that is, they did hate God, but now love him. Secondly, note, who hath translated them, from what they were, to what they are; he, that is, Christ hath done it. Thirdly, here is also minded, how Christ hath procured this reconcilement of their spirits, namely, Through death in the body of his flesh. And fourthly, here is minded the end, why the reconcilement of their spirits to God is thus procured and so far effected, which is, To make them holy, unblamable, and without fault in his sight.  
From whence doth plainly appear, that the Death of Christ was then past; the reconcilement of their spirits in part, was then, and their being unblamable and without fault in his sight, was then to come; thus it appears, that his people were not spotless then, but it was then to be done. Secondly, neither did Christ as soon as he died present his people without spot, &c. for, Christ loved his church, and gave himself for it, that he might sanctify and cleanse it, with the washing of water by the word, that he might present it to himself a glorious church, not having spot, nor wrinkle, nor any such thing; but that it should be holy, and without blemish, Ephes. 5.25, 26, 27. mind it, he gave himself, that he might cleanse, and cleanseth, that he might present spotless, &c. Presenting spotless is after cleansing, and cleansing is after Chtists dying and giving himself. First, he in love gives himself for his church. Secondly, he cleanseth it by his word. Thirdly, he after this cleansing presents it without spot or blemish, this is the second thing.  
Thirdly, spotlesnesse, or unblamablenesse, is not before, but just at the appearing of Jesus Christ, as 1 Cor. 1.7, 8. Waiting for the appearing of our Lord Iesus Christ, who shal confirm you to the end, that ye may be blameless in the day of our Lord Iesus Christ. From hence note,  
First, that these Saints waited for the appearing of Iesus Christ.  
Secondly, he whom they waited for shal confirm them to the end.  
Thirdly, the ground of this confirming of them is, that they may be blameless.  
And lastly, the time when they shal be blameless, is, the day of our Lord Iesus, the day of his appearing: these were Saints already, they were waiters for Christs appearing, and under a promise of continual confirmation already, but they were not blameless yet, but they shal be in the day of Iesus Christ. Again, what is our hope, or joy, or crown of rejoicing, are not ye it, in the presence of our Lord Iesus Christ at his coming, 1 Thess. 2.19. Again, the Lord make you to increase in love toward each other, to the end he may establish your heart unblamable in holinesse, before God our father, at the coming of our Lord Iesus Christ with all his Saints.  
This last Scripture contains in it Pauls desire concerning the believing Thessaionians: wherein, we may observe three things. First, the thing prayed for, or desired for them, namely, their increase of love to each other. Secondly, his end in desiring this thing, namely, that they might be established in holinesse and unblamable. Thirdly, the time when they which increase in love, should be thus unpolished and unblamable, which is when the Lord Iesus Christ comes with all his Saints, this is the third particular. Fourthly, neither are they presented blameless till then, as appears in judas 24. To him that is able to keep you from falling, and to present you saultlesse before the presence of his glory with exceeding joy.  
Brother, I desire you to weigh these Scriptures seriously, and I hope God will discover to you by them, that though Christ died to destroy sin utterly; yet it had not destruction as soon as he died, neither were we so soon completely cleansed from the filth of it, neither shal be till his coming, and I hope you will aclowledge with me, that Christ already is come a high-priest of good things to come, as Hebr. 9.11. especially, seeing I have so great a cloud of witnesses to affirm what I affirm; yea, and they do all speak plainly, and do not in this point speak parables; and sith you have not one that will affirm what you affirm; but because through want of Scripture, you allege abundance of reasons; I shal briefly, and but briefly give an Answer to each reason, that the truth may be the fuller cleared, and things that hinder the embracing of it taken away.  Rich. 
Because that was the time which he was to do this work in.  Kilc. 
This would be a reason indeed, were it but as true as reasonable, for I verily believe, that what he was to do at that time, he did at that time, and that he would have washed away and utterly destroyed our sins then, if that had been the time in which he should have done it, and he doth not do it till his next coming, because he is not to do it, till then.  Rich. 
Seventy weekes are determined upon thy people and city to finish transgressions, to make an end of sin, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up the vision and prophesy, and to anoint the most holy, and after sixty two weekes shal the Messiah be cut off, &c. Dan. 9.25, 26.  Kilc. 
There is certainly more in this Scripture than I or you do fully understand; but sith you think you understand it, Answer me these Queries:  
First, whether the seventy weekes, which is the time of finishing transgression, &c. be not after the sixty two weekes in which the Messiah was cut off; yea, though seven weekes be added to sixty two, yet it will want one week, which week by the same reckoning is seven yeares; and if so, Tell me whither this place be for you or against you.  
Secondly, Tell me whither these weekes are weekes of dayes or weekes of yeares, or weekes of weeks of yeares, called Jubilies.  
Thirdly, tell me, whither the end of these seventy weekes be not the time of Christs next appearing, for this you prove by quoting Isay 63.4. The year of my redeemed is come; which time is in the same verse minded to be the day or time of vengeance, which time of vengeance is when Christ comes from heaven, 2 Thess. 1.6, 7, 8. Fourthly, Tell me, whither this finishing transgression, and putting an end to sin, be with reference to an offering for sin, as if he should say, he should finish offering for transgression, or put an end to sin-offering; or whither it hath reference to a total extirpation of transgressions or of sin; if this finishing transgressions and putting an end to sin, be in respect of offering, then in such a sense transgression was finished, and an end was put to sin, just when Christ died; for, His soul was made sin, or an offering for sin, Isay 53.11. and there shal be no more offerings, Hebr. 9.10. chap.  
But if this finishing transgressions, and putting an end to sin, be meant the total extirpation of it, or leaving it no more being,( and one of these senses it must hear) then it hath reference to Christs appearing, as before minded; for he that saith his sin is put to an end thus, or finished in this sense already, is a liar, and gives God the lie, 1 John 1.8, 10.  Rich. 
Secondly, he was ordained to take away sin and to present us holy, 1 Pet. 1.19. 2 Cor. 5.21. 1 Cor. 1, 30.  
Thirdly, because he is mighty to save, Isay 63. Psal. 89.19.  
Fourthly, he took flesh on purpose to effect this work.  
Fifthly, It is Gods will that he should by bloud-sheding sanctify his, Hebr. 10.5. to 11.  
Sixthly, he came on purpose to take away sin, Heb. 9.1 John 3.5.  Kilc. 
These five are Truths, but not reasons, for with what reason will it appear, that we are saved already, because he is mighty to save, or that sin is already took away, because he was ordained, took flesh and came to take it away, or that his people were all perfectly sanctified, as soon as ever his blood was spilled, because it is the the will of God that by his blood shedding they should be sanctified, or that his people were presented spotless, just when he died, because he died that he might do it, reason tells me that things are not done, while they are to do. Do you not know Brother, how that presenting, is after washing, and washing after bloud-spilling, Ephes. 5.25. Yea, that he washeth by his Word and by his Spirit, Ephes. 5.26. 1 Cor. 6.11. In his blood, Revel. 1.5. Is not his blood( after it is spilled) sprinkled in our hearts to cleanse, Hebr. 10.22. 1 Peter 1.2. The blood of Christ which through the eternal Spirit hath been offered, shall purge your consciences from dead works, Hebr. 9.14. Bloud-spilling is past, but purging thereby is still in use; his blood that is already spilled, is still the blood of sprinkling, and doth still speak for us better things than the blood of Abel, Hebr. 12.24.  
And tell me Brother, what Gospel your principle will admit to be preached to unbelievers lince the Death of Christ? With what reason can you say, Believe on the Lord Jesus and ye shal be saved, to such as are already saved? Or to say, Repent that your sins may be blotted out, rom. 3.14. to such whose sins are already blotted out, or never shal be? for say you, The sins of the reprobate never shall, but the sins of the Elect are already. Were the Elect saved when Christ died, and are they again unsaved since? Were their sins took away then, and returned to them again since? If their sins were utterly destroyed then, then do they need no further destruction: and if our sins be to be destroyed yet, then they were not utterly destroyed then.  
Also, what reproof for, or exhortation against sin, can you( since the Death of Christ) give, to those whose sins were utterly destroyed and done away when Christ died. How can you wish then to shun sin, because Christ appeared to take away sin, as 1 John 3. If their sins be already took away, can they be took away, and remain too? Or can they have life or being when they are utterly destroyed? No Brother, this is against truth and reason. When God hath completely cleansed people. They shall defile themselves no more at all with any transgression, Ezech. 37.23.   

CHAP. III.  Rich. 
Seventhly, because he was made a curse for us, and suffered the punishment due to us for sin.  Kilc. 
As he was wounded, made a curse, and underwent the desert of sin for us: so we answerably shall be blessed, healed, and crwoned with righteousnessē in him; yet he is made sin for us: before we as righteous in him, and our being righteous in him is after he is made sin for us; He hath made him that knew not sin to be sin for us, that we should be made the righteousness of God in him, 2 Cor. 5.21. mark here, He was, that we should be; past in him, and to come in us.  
Secondly, we are not blessed till we believe, nor healed till after conversion, Gal. 3.9. John 12.48.  
Thirdly, neither are we completely blessed, healed, nor made righteous till Christs coming, this Sun of righteousness brings healing under his wings when he ariseth, Mal. 4.2. Paul and all others that love his appearing, shal then have the crown of righteousness given them, which for present is laid up for them, 2 Tim. 4.8.  Rich. 
Eighthly, because he hath obtained an eternal redemption for us, Hebr. 9.12.  Kilc. 
That Christ hath obtained for us an eternal redemption, is truth: and the Apostles telling Believers that Christ hath obtained it, yea, obtained it for them; doth plainly argue, that they have it not yet, except by faith in a promise, and not in performance as yet Indeed the called ones, do already receive it in a promise, v. 15. Yea, this place saith plainly, that he is come a high priest of good things to come, verse 11. And not onely your own quotation, but others also gain-say you in this point, as Luke 21. When these things come to pass, look up, and lift up your heads, for your redemption draweth near, verse 28. And when ye see these things come to pass, to wit, the same things, Know that the kingdom of God is near, verse 31. From whence note,  
First, that our redemption is not yet.  
Secondly, that the kingdom of God, and our redemption come both together; so Epbes. 4.30. Grieve not the holy Spirit of God, by which ye are sealed until the day of redemption. From hence note,  
First, that a day of redemption( for the people of God) shall come.  
Secondly, this Day is not yet come.  
Thirdly, God seals his people with his Spirit the mean while. See further, Ephes. 1.13, 14. Ye were after ye believed sealed with the holy spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, &c. Note from hence,  
First, there is a possession for Believers to enjoy.  
Secondly, this possession is already purchased for them.  
Thirdly, this possession is not redeemed yet.  
Fourthly, Believers do after believing enjoy the earnest of it. In a word, purchasing is before redeeming, and things are to be redeemed after they are purchased; the time of purchasing is past, but the time of redeeming the things that are purchased, is yet to come, and Believers wait for it, rom. 8.23.  
Object. But we have redemption through his blood, even the forgiveness of our sins.  
Answ. I have shown, that we have it already in a promise, and so we have it by faith, but we have it not in accomplishment as yet, We yet walk by faith and not by sight, 2 Cor. 5.7.  Rich. 
Ninthly, because God promised his work shall prosper, Isay 42.1, 4. & 55.11.  Kilc. 
His work shall prosper; he hath purchased what he was to purchase, and shall accomplish what he is to accomplish: but if the time when he died were the time not onely to purchase, but also to effect an utter destruction to sin, as you hold, then his work hath not prospered, for neither my sins nor yours are utterly destroyed as yet; and truly, if our sins should not be otherwise destroyed, or washed away, than yet they be, we should be in a sad condition: and if Christ hath presented us before God already, then hath he presented us faulty, and not faultless; for if we say,( as yet) that we have no sin, we lie, and truth is not in us, 1 John 1.8. But my comfort is, in that his work shall prosper, and therefore my sins shall be washed away and destroyed, though they are not yet. As the time of purchase is past, so the Day of Redemption will come.   

CHAP. IV.  Rich. 
Tenthly, else Christ answers not the Types; for as Adam( a public person) brought all that were in him under sin and condemnation, so Christ hath made all in him righteous, rom. 5.12. to the 19. And the Priests are said to make an atonement for the People, and to cleanse them from all their fins before the Lord, Lev. 16.30. So Christ hath presented all his without spot also. Likewise, the Peoples transgressions were laid on the scape-goates head, who carried them away, &c.  Kilc. 
I would Types were more closer stook to than they be, and to the first, I reply,  
First, none sinned in Adam before they were in Adam, so none are righteous in Christ before they are in Christ. Likewise, as People became in Adam by the first, so they become in Christ by the second birth. Our first being in Christ is by faith. I account all( saith Paul) but dung, to win Christ, Phil. 3.8. And be found in him, How is that? may some say; he tells us, Not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God through faith, verse 9.  
Secondly, we are in Adam before we are in Christ, and so are finners before we are righteous, we are fil●hy before our filth be washed away. We cannot be cleansed till we are first unclean, That is not first which is spiritual, but that which is natural, and afterward that which is spiritual: when we have born the image of the earthly we shall also bear the image of the heavenly. The one we see is, the other is to come; the one before, the other at the resurrection or coming of Christ from heaven; for the first man is of the earth earthly, and the second is the Lord from heaven, 1 Cor. 15.45, 46, 47, 48.  
To the second Type I reply, that the atonement was before cleansing, for saith the place plainly, The Priest shall make an atonement for you, to cleanse you, that you may be clean from all your sins before the Lord.  
And not onely here, but every where in the Law it will appear, that first sin was committed.  
Secondly, blood was spilled.  
Thirdly, besprinkled on the sinner.  
Fourthly, after all this with other circumstances, the parties were clean, and so pronounced. So likewise,  
First, We are sinners.  
Secondly, Christs blood spilled, is for an atonement to cleanse.  
Thirdly, God by giving faith besprinkles this blood on us, even on our hearts, to cleanse us, as 1 Pet. 1.2. Hebr. 10.11. Acts 15.9. compared; and therefore cleansing must needs be after Christs dying. And Ephes. 5.26, 27. Col. 11.22. are by you perverted and wrested, in saying, from these places he hath presented, &c. for their voice is this, to present, that he might wash and cleanse, that he might present, &c. just answerable to the Priests atonement to cleanse.  
And to the third Type I reply, that the Peoples transgressions were laid on the scape-goats head, after the slain-goat was slain, and he carried them away after they were laid on his head. Apply this.  Rich. 
Eleventhly, because Christ exceeds all the Priests and sacrifices under the Law, for he makes the comers to him perfect, which thing they could not do, Hebr. 10.10, 11, 12, 14. & 9.9. to 14.  Kilc. 
You have from these places uttered a real truth, and as real a truth you have left out, namely, That they that are called might receive the promise of eternal inheritance. Wherein note,  
First, it appertains but to called ones.  
Secondly, they have it but in a promise.  
Thirdly, by your grant they come to him before they ●… e perfect.  
Fourthly, Christ himself is yet in expectation, Hebr. 10.13.  
Fifthly, perfect saving, or saving to the utmost, depend not onely upon the death, but also upon the interceding of Christ, Hebr. 7, 25.  
Sixthly, he is by dying not the Finisher but the author of an eternal salvation.   

CHAP. V.  Rich. 
Twelfthly, because there needs no more offering for sin.  
Thirtenthly, he hath done whatever was required to make us righteous.  Kilc. 
Tis true, this offering being complete, God requires no other offering, nor this again, to make us righteous, neither is it needful, but yet, the redeeming what is already purchased is needful, Ephes. 1.14. Otherwise we should have no greater happiness than we have in this life, and so should be of all men most miserable: but the purchasing is past, redeeming, or effecting is to come,( as minded before) and this is my comfort.  Rich. 
Fourteenthly, because if Christ had not done what he came to do, he would not have ascended to heaven.  Kilc. 
In that he came to purchase and not to effect, it appears that he hath done what he came to do: but if he had come not onely to purchase, but also to effect the taking away and destroying of sin, then the experience of every believer would evidence that Christ hath not done what he came to do, for sin hath a being to this very day: but the truth is, he is come, a high priest of good things to come, &c.  Rich. 
Fifteenthly, because Scripture saith, We are justified by his blood, which could not be, were not our sins washed away and destroyed, and we presented spotless.  Kilc. 
This I answer first with the like Argument, Christ having given himself for his Church is afterward to wash it, to cleanse it, to make it, and present it spotless without blemish, Ephes. 5. which things are not to do when it is once justified, therefore it could not be justified as soon as he died: but,  
Secondly, tis true, we are justified by his blood, yet not before his blood is by faith applied, for he is not a propitiation, much less justification otherwise than through faith in his blood, rom. 3.26. God is just, and a justifier of him that is of the faith of Jesus, rom. 3.25, 26.  Rich. 
As Col. 1.21. Ephes. 5.26, 27. Our sins are cast behind Gods back, Isay 38.17. cast into the sea, Mich. 7.19. Removed as far from us as the East is from the West, Psal. 103.12. are blotted out, Isay 44.22. are co●ered, Psal. 32.1. and not remembered, Jer. 31.34.  Kilc. 
The two first places as hath been proved, speak of presenting spotless, as being to come, and not as being past; he did give himself that he might wash, and cleanse; and washeth and cleanseth, that he might present spotless, &c. so that presenting spotless is after deansing, and cleanfing after dying, &c. And to the other Scriptures I reply, Most of them are the speeches of Believers spoken in faith, which faith closeth with promises, and is the assurance of things hoped for, Hebr. 11.1.  
Secondly, though they speak in the present tense, yet they are all prophecies of things to come, as your own point denies not, being all spoken and penned not just at, but long before Christs death; and therefore whither these Scriptures be with or against your point, judge yourself. And can you be ignorant of Scriptures usual speaking of things to come as if they were already, all things being already before him, he calls things that( as yet) be not, as though they were, rom. 4.17. as, I have made thee a father of many nations; Babylon is fallen, behold, he comes, &c.  
Thirdly, the very same People that say, he pardoneth, passeth by, &c. do almost with the same breath say, He will turn again, he will have compassion, he will subdue, he will cast our sins into the depth of the sea, Mich. 7.18, 19.  Rich. 
Now I hope ye are satisfied.  Kilc. 
And I hope that when you have weighed your Scriptures better, God may satisfy you with the proper sense thereof.  Rich. 
Sixteenthly, because they are holy and without spot, Cant. 4.7. rev. 14.5. Col. 1.21. Ephes. 5.27, 27.  Kilc. 
This Reason hath neither truth nor reason in it; not truth, for the time of spotlesnesse is not yet, as hath often been proved: and he that dares with reference to time present say, he is spotless, or without sin, is a liar, &c. John 1.8.10. Also it is without reason to say, Our sins are washed, and we are without spot, because we are holy and without spot. Again, further mind,  
First, that often quoting the same Scriptures, will make a volume the bigger.  
Secondly, that as oft as you quote, Col. 1.21. & Ephes. 5.26, 27. You do and will( it seems) render it presented, &c. though these places render themselves thus, To present, or that he might cleanse, that he might present, &c. I also give you further to note, that she that is all fair and spotless, Cant. 4.7. is the whole Spouse of Christ. Some without others shall not be made perfect, Hebr. 11.40. Though he is now a perfecting, we shall not be a perfect man, till all meet together, Ephes. 4.12, 13. And our being already come to mount Sion, to the general assemble of the first born, written in Heaven, to God judge of all, and to the spirits of just men made perfect; as in Hebr. 12. is but by faith in promise; for in this present life, We walk by faith not by sight, 2 Cor. 5.7.  Rich. 
Seventeenthly, because we are without sin; for as he is, so are we in this world, 1 John 4.17. and that is without sin, for in him is no sin, 1 John 3.5. and thus( as we are in Christ) we are, his righteousness being ours, but in ourselves we are not thus, no not after believing, and therefore believing made us not so.  Kilc. 
Tis true, that in him is no sin, that is, he never committed any; and it is as true, that we are not in this sense without sin, but in many things sin all, and if we say we have no sin we lie, as ye in your words affirm; and yet you dare allege 1 John 3.5. In him is no sin; to open 1 John 4.17. As he is, so are we in this world.  
Secondly, and as we are not in this world like him in this sense, to wit, to be as clear from acting sin as he is: so neither are we in your other sense,( in having his righteousness made ours, like him: for, tell me, Whose righteousness was imputed to him, or made his? if no bodies, then what likeness can there be between Christ and us, in this sense? Truly none at all: so then, like Christ, we( yet) are not in not sinning, for he never did sin, no not in word, 1 Peter 3. But we even all of us do sin, in many things, James 2. And like him by imputation we are not, for he was made his righteousness, 1 cor. 1.31. But there was no body made his righteousness.  
But in the third place, as it cannot bear either of your two senses. I will tell you what sense it will bear, As he is, so are we in this world, that is, Christ hath not in him the least speck of sin: he is altogether faultless, and we shall when he appears be faultless and unblameable also, 1 Cor. 1.7, 8. And in a promise, and by our applying it by faith we are so already, even while we are in this world, our hope as an Anchor is already within the veil, Hebr. 6. Faith already layeth hold on the eternal life and perfection, as hath oft been minded; and this sense crosseth neither Scripture nor reason, but the other cross both: and for saying believing makes us not without sin, &c. We do not say it doth, nor know any beside yourself use such an expression: yet this I dare affirm, that God doth purify our hearts by faith, Acts 15.9.  Rich. 
Eighteenthly, because Christ hath done, what ever was needful to do, to make and present us perfect, Isay 53.11.  Kilc. 
He hath done what ever was need●full to make or present us perfect, in respect of purchase, but he ●uth not as yet done what ever he shall do to effect the things purchased: things that are already purchased are yet to be redeemed, as before declared, Ephes. 1.15. and this your own quotation verifies, saying, By his knowledge shall my righteous servant justify many, for he shall bear their iniquities, Isay 53.11. Bearing iniquity is the cause, justification is the effect. He first bears iniquity, and afterward by virtue thereof justfieth.  Rich. 
Ninteenthly, because Scripture saith, He hath washed away our sins, rev. 1.5. He was manifest to take away our sins, 1 John 3. But he came not to do it if it be still to do.  Kilc. 
First, these last reasons are included in the 4, 5, & 6. and the answer to them might serve these. Moreover, that in rev. 1.5. is the speech of faith.  
Secondly, it is in that place evident, that this washing is after we are filthy  
Thirdly, after bloud-spilling; for this washing is in his blood.  
Fourthly, that though it may be begun, yet it is not completed while the least speck of sin, or least measure of sinning remaines about us, for it is a washing us from our sins.  
Also the other place 1 John 3. doth plainly evidence Christs manifestation to be the cause, and taking sin away to be the effect, and so to follow it, for saith that Text, Ye know that he was manifested, that he might take away our sins. mind here Brother, how the real voice of faith in the believer doth distinguish between the time of Christs manifestation, and the time of sins being took away, though you jumble both together; the voice of faith speaks of the one as past; He was manifested, and of the other as yet to come, That he might take away our sins: and when it doth speak in the present tense, as if already effected, then it hath reference to what is done already in part, and what is already perfected in a promise, and already enjoyed by faith, as in rev. 1.5. but now minded, and thus Brother you see, that your own quotations are directly contrary to what you quote them for.  Rich. 
Twentiethly and lastly, because Christ saith, It is finished, John 17.1. & 19.28, 30.  Kilc. 
Christ did indeed utter these words, It is finished. Did he say, The destruction of sin was finished? or Did he say, Our justification was finished? No, he did not: or Could he mean so? No, he could not.  
First, he could not mean sins destruction, or total riddance, for He hath appeared, that is past, That he might take sin away, or that he might destroy the works of the devil, that is to come.  
Neither did he mean our justification; for though He died for our fins, he rose again for our justification, rom. 4.  
But that which Christ said he had finished, John 17. was his declaring the Name of God, &c. And that which he said was finished, in John 19. is that Scripture, In my thirst they gave me vinegar to drink; for saith the Text, Jesus knowing the performance of all things,( to this intent) that the Scripture might be fulfilled, did say, I thirst, whereupon, they gave him vinegar; and Christ having once tasted it, saith, It is finished, to wit, that prophecy, it was now accomplished: but one Scripture saith, They shal look on him whom they have persecuted; and this Scripture was not then finished; for Christ was pierced afterward, and this looking on him is after his being pierced. Also, one Scripture was accomplished or finished at Christs Birth, to wit, Isay 14. Behold, A Virgin shall conceive and bear a Son, &c. Yea, and divers were, and shall be fulfilled time after time: and those that foretell our completeness shall also be finished in Gods time, and not before.   

Objections revived, and Answers abated. CHAP. VI.  Thomas Kilcop. 
HAving finished your Reasons, you answer Objections, which Objections and Answers I endeavour to weigh, and to revive such Objections as are suitable to Scripture, and to disown such as are not.  

The first Objection.  
Object. We were not justified when Christ was on the cross, for he rose again for our justification, rom. 4.25.   

The Answer  Rich. 
If Christs resurrection justifies us, then faith doth not.  
Secondly, his resurrection justified himself, John 10.17, 18.  
Thirdly, his resurrection declares believers to be just.   

The Objection revived.  Kilc. 
First, this objection doth not say Faith justifieth us.  
Secondly, rom. 4.25. being the place quoted by the Obiectour, and by you answered, doth not say, that he rose again for his own justification, but for ours.  
Thirdly, neither doth that place say, His resurrection declares believers to be just: but it plainly saith as this objection doth, that he rose again for our justification. Note, observing Reader, how this objection is answered.  
Object. 2. If Christ be not risen we are still in our fins, 1 Cor. 15.17.  Rich. 
Christ must needs rise to fulfil prophecy, to make his own word good, and to declare himself to be the Messiah, Matth. 20.19.  Kilc. 
As Christ did rise again for these ends, so for other ends also, even for our justification, rom. 4. and that we might not be still in our sins, and so this Objection remaines as yet unanswered.  Rich. 
Secondly, sith Christs satisfaction was sufficient it must needs be effectual.  Kilc. 
This is true, and as true that His sufficiency to effect must needs before it hath effected.  
And the additional expressions( if sin were never taken away, or if they were, and laid on us again) are your own.  Rich. 
What are we the better to have our sins laid on Christ, if they be not taken away from us.  Kilc. 
We are the better to know they undoubtedly shall be, though they be not as yet.  
Secondly, this arguing is but fleshly, like the unbelieving Jews, It is better( say they) for us to be in Egypt by the flesh-pots, but faith, looketh through a promise higher, even to the things that are not seen, 2 Cor. 4.  
Thirdly, What are we the better for saying, Our sins are washed away, when in truth they remain? or to say, We are free, when we are( as believing Paul was) captivated by sin, rom. 27.23.  Rich. 
If Christs death extend no further than onely satisfaction for sin, we could never enjoy sonship and glory, for to confer glory is more than simply to pardon.  Kilc. 
To this I add, that that glory which Christ metited at his first coming, shall not be conferred on us till his next coming, When Christ which is our life shall appear then we shall appear with him in glory, Col. 3.4.  Rich. 
Some contend whither justification be by Christs active or passive obedience.  
Though this be only a word by the by, yet being a point of difference, I will lend you my light in it briefly, It is by his passive onely. For, if the Law be broken, and the penalty for the breach thereof be under-gone, Justice is satisfied, it can require no more: or if it be kept, then is Justice satisfied without peualty, it can require none; and therefore it must needs be injustice in God to require Christ to keep it for us, and to suffer a penalty too for the breaches thereof: but he kept the Law, not for us, but for himself. That he might be not a spotty but a spotless lamb, that his Death might not be for himself but for us, Gal. 4.4. 1 Peter 1.18. 2 Cor. 1.21.  
Object. 3. If sin were perfectly pardonned, Christ needeth not continually to intercede as he doth, Hebr. 7.25. 1 John 2.1.  Rich. 
Though the virtue and efficacy of Christs Death be still in force, yet he doth not speak: for,  
First, he hath finished his work, 2 John 19.  
Secondly, he is sat down, Hebr. 10.11, 12.  
Thirdly, his stripes hath healed us, Isay 53.5. and our sins shall not be remembered, Hebr. 8.  
Fourthly, if he need prevail by speaking, then is there not perfection in heaven, nor in God.  
Fifthly, then God is unchangeable, to be unsatisfied with whom he did once love, elect and give Christ to.  
Sixthly, this argues less love in God than in Christ to us: but they are equal, in love, and every thing.  Kilc. 
First, the Objection distinguished not, whither his mouth, or the efficacy of his blood, doth pled or intercede, but saith, He still doth intercede: which argues need of interceding. And your six things have not answered this Objection: nay, you both by plain speech and quotation affirm, that his blood is of continual force to pled mercy, as Abels to pled justice: and so you have answered yourself, and maintained the Objection. But because you distinguish the sense, and then labour by six Reasons to show horrible Consequences, to follow one of your devised senses; therefore a word or two to each Reason.  
And to the first I say, Though something be finished, yet is not his interceding finished; but to this day, His blood speaks for us better things than the blood of Abel, Hebr. 12. And if we needed not these better things, his blood needeth not to pled them for us.  
To the second I say, That he is set down indeed, but sits expecting his enemies to be made his foot-stool, Hebr. 10.12, 13.  
To the third, that saith, By his stripes we are healed, and I will not remember their sin. I say again as before, that they are not relations of things past, but prophesies of things to come. Christ had stripes at his first, and he heals us at his second coming, Mal. 4. And the Jews are yet scattered, and the not remembering their sins more, is not till they sin no more. Which is, when out of all countries they are gathered to their own land, and become but one people, under one king, even the beloved, as appears from verse 23. to the end of Jer. 31.  
To the fourth I reply, that as there was perfection in God while Christ died, and before too; so there may be and is, while Christ intercedes. And while we want perfection, he is, and will be an Advocate, 1 John 2.1.  
To the fifth I reply, that the same God that was wel-pleased with one part of Christ Priesthood for us, to wit, his Death, is wel-pleased also with the other part thereof( even his interceding, and so not unchangeable.  
Lastly, to the sixth I reply, that as God was pleased Christ should die, and he was pleased to die; so Gods pleasure is that he shall intercede, and he is pleased to intercede: and whose love can you say is greatest?  
object. 4. If sin were took away just at that instant when Christ died, then such as died before him, died before their sins were took away.  Rich. 
First, all the Elect before or since Christ are saved by the grace of Christ, Acts 15.1.  
Secondly, none but Christ could save them before, or us since, Acts 4.12.  
Thirdly, Christ in Gods appointment was slain from the foundation of the world, rev. 17.8.  Kilc. 
Though these be Truths, yet all do want the least show of Answer to this Objection.  Rich. 
Fourthly, God did trust Christ for a payment for the sins that past before he had laid down a price, rom. 3.25.  Kilc. 
It seems by this Answer that Christ went thousands of yeares on the score; a point strange to Saints, and more strange to Scripture; and rom. 3.25. speaks no such things. But there are several conceptions from that place. Let us a little weigh it, the words are, Whom God hath set forth to be a Propitiation through faith in his blood, for remission of sins that be past through the forbearance of God. And the last part of the verse are the words wherein we differ; the sins that are past, say you, are those sins which past, or were committed before Christs Death. Others say sins are past, that is, committed, before they are remitted, but are( say they) remitted, as soon as repented of.  
First, the sense that you give is above all other sad news to every mothers child that hath sinned since Christs Death. The scope of the place being to show how God in justice is a sin-remitter: as thus, he holdeth forth Christs blood a Propitiation through faith, and so remits such sins as have past through his forbearance, or in the time of his forbearance.  
Now if this forbearance of God be onely before the Death of Christ, and the sins which through this forbearance have past, be those sins onely which were committed before his Death, which God trusted Christ for, as you affirm, What comfort can there be to you, or I, or any that sinned since his Death? for if Gods forbearance last no longer, and if the sins past through his forbearance( which are those which are to be remitted) be onely such as past before his Death, then is there no remission at all for sins committed since; the time of forbearance being past: sad news I say, to every one in these later Ages, if your Exposition should be right.  
Also though it be clear from hence that sins are not remitted till after they be committed, and that pardon is not till after confession, is truth, 1 John 1.9. Yet, that it is remitted as soon as consest, and so pardon to depend on our confessions, this I deny also. But from these words note, first, God hath a time of forbearance.  
Secondly, while God forbears, man sinneth.  
Thirdly, God hath a time to remit sins.  
Fourthly, this time of remission is when sin is past, and Gods forbearance ended.  
And the onely thing to dive into for the understanding of this Scripture is, to know how long Gods forbearance lasteth, and when it endeth: to which Scripture shall answer, that Gods forbearance lasteth after Christs Death and Ascension, rom. 2.4. Yea, it lasteth till his next coming, The Lord is not slucke, &c. But is long suffering to us-ward, not willing any should porish, but that they come to repentance, But the day of the Lord will come as a Thief in the night, 2 Pet. 3.9, 10. Then Christ takes his Kingdom, rewards his servants, and destroys such as now destroy the earth, rev. 11.16, 17, 18, 19. Then his enemies shal be destroyed before his face, Luke 19. verse 15. & 19. compared, The Lord knows how to reserve the unjust to the Day of Judgement to be punished, 2 Peter 2.9. & chap. 3. verse 1.    

CHAP. VII. sins are not pardonned before they be committed.  Samuel Richardson. 
ALl the sins of the Elect past, present and to come are remitted. For,  
First he died once for all, and perfected for ever.  
Secondly, Else he must suffer again, or we perish, for there is no blood in faith, and without blood no remission, Hebr. 9.22.  
Thirdly, rom. 3.25. must be so understood, the Scripture will warrant this, and the contrary is to be abhorred.  Kilc. 
I find in Scripture remission of sins past, rom. 3.25. But these words, sins past, present, and to come are remitted, I find not, nor any words to such a sense: and though you and a thousand more should affirm it, I believe it not. And to your Reasons.  
To the first I reply, that he doth not perfect for ever before he sanctifieth, also perfecteth not before, nor so soon as he begins it, Phil. 1.6. Hebr. 12.2.  
To the second I reply, that because his once offering himself, doth in Gods due time perfect the sanctified ones; therefore they shall not perish, though he suffer not again. Christs blood hath purchased pardon for all our sins, which shall in time be effected, and faith should have as large extent; namely, to pitch on a pardon for all sin already purchased, to be effected in due time. But if our faith pitch on a pardon for all sin, not onely purchased, but also already effected, then is it extended beyond Christs blood, or any promise in Scripture whatsoever.  
To the last I reply, that whereas you say, rom. 3.25. must be so understood, Scripture will warrant it, and the contrary must be abhorred, &c. I have for these expressions but your bare word, and I have already shown that it cannot so be.  
Object. 6. We are taught to pray for pardon, Matth. 6. Which shows that our sins are not fully pardonned as yet.  Rich. 
By pardon there is meant the manifestation of pardon, pardon being not to be obtained in another sense, for there remaines no more sacrifice for sin, Hebr. 10.18. Yea, it must be in this sense, because sadness attends sin: therefore David after conversion thus prayed.  
Kilc. But consider Brother, first, Christ had ability to utter his mind, he could, and would have said manifest pardon, if he had so meant.  
Secondly, he now spake plainly and spake no parable.  
Thirdly, he afterward in reference to this expression saith, For if ye forgive men their trespasses, your heavenly Father will forgive ye your trespasses, verse 15. Which plainly declares thus much, that the forgiveness he bade them pray for was to come.  
Fourthly, as David sometime wanting the manifestation of pardon, prayed for it, so may we in the like case. And as he sometime prayed for pardon, Psal. 25.11. so also may we: and sith remission is to come, and comes not perfectly rill Christ comes, Acts 3.19. Warrantably may we till then, pray for it: and so your answer is null, and the Objection remaines.  
Fifthly, there needs no more sacrifice for sin to purchase pardon; but we do need a further enjoyment of the pardon and redemption that is purchased, Ephes. 1.14 He being come a high Priest of good things to come, Hebr. 9.  
Sixthly, pardon must( say you) be meant the manifestation of pardon, because sadness attends sin. But Brother, Have not you all this while laboured to prove sin to be remitted, destroyed, washed away? &c. And how then can sadness attend the remission of sin? You have now lost yourself it seems in arguing: if sadness attend sin, then sin is where sadness is.  
object. 7. Unbelievers are in their sins, therefore not justified.  Rich. 
The Elect are visibly in their sins till they believe. They have sin in them; and are also free from sin; they are charged with sin, and free from charge; clean from sin, and yet do sin, rom. 8.33. 1 John 1.8. Ezech. 16.8. James 5.17. Galat. 2.11, 12. Isay 53.5, 6. 2 Cor. 5.21. Song 4.7. And this is a mystery as shall and shall not once was, John 16.16, 17, 19.  Kilc. 
If they be visibly in sin, then doubtless in sin they be; and it is untrue to say they be not.  
Secondly, that People should be at one and the same time, free from sin, and yet have sin; charged with sin, and yet free from charge; clean from sin, and yet defiled with sin, is so mysterious or contradictory, that I cannot see truth in it.  
Thirdly, there needs no better unfolding of our thraldom by sin, and freedom from sin; of our being charged with sin, and free from charge, than your own quotation of shall and shall not, John 16.16. The words pointing at two distinct times, A little while and ye shall not see me, to wit, when I am ascended; Again, a little while and ye shall see me, to wit, when I afterward descend again, revel. 1.7. Matth. 24. So we, have sin, are desiled and charged with sin for the present; but shall be without sin, undefiled, spotiesse, faultless, and free from sin hereafter, when Christ again appears, Acts 3.19, 20. 1 Cor. 1.7, 8. And those Scriptures which you quote to prove the contrary do clearly prove this: as for instance, rom. 8.33. doth show, that Gods Elect are not onely predestinated, but also called, justified, and glorified, when nothing can be laid to their charge. And Isay 53. & Cant. 4.7. are prophecies of what shall be, and not relations of what hath been. And 2 Cor. 5.21. saith plainly, That he hath been made sin for us that we might be the the righteousness of God in him. He hath been, that we might be. The 1 John 4.17. is an application of the Day of Judgement. And 1 John 3.9. speaks directly of the committings of sin; not meaning that we commit not sin, no not at all; but that we do not so commit it as others do. See how your own quotations are directly against you.  
Object. 8. Our sins are not forgiven before we are redeemed from a vain conversation.  Rich. 
Then they are not forgiven in this life, for every act of sin is a part of vain conversation; then Davids were not, yet his were, Ps. 51.12. And if justification or remission of sin depend on holy walking, then the Papists do well to teach justification by works.  Kilc. 
First, how come you to hit the mark so right, as to say, forgiveness is not in this Life? Did David or any other enjoy perfect pardon in this Life, except by faith? Doth not Scripture say to Believers, Your heavenly Father will forgive you? Doth it not say to Believers, yea, since Christs Death, He is faithful and just, to forgive, and to cleanse us? &c. Secondly, though we do say, holy walking goes before remission: yet, we do not say, that remission or justification depends on holy walking; neither will it follow, that it is good to teach justification by works: for God which will give remission, will first give repentance to the same People, Acts 5.31. And yet remits not for repentance sake. He that justifies, and saves, gives faith first; and so justifies and saves onely the Believer; and yet neither justifies nor saves for believing. Thirdly, we may teach justification by faith though not by works, For we know that we are not justified by the works of the Law, but by the faith of Jesus, rom. 3.28. Gal. 2.16.   

CHAP. VIII. Object. 9. All are by Nature Children of Wrath.  Samuel Richardson. 
THe Elect are by Nature under a state of wrath and curse, for wrath is the curse of the Law, or punishment due for sin; and by Nature is meant the condition we are in by Adams fall; all being once considered in him, and by his fall made Sinners, rom. 5.18. But the Elect were at the same time considered in Christ, and are not since his Death under wrath or curse, but freed from it, as these Reasons declare.  Kilc. 
As you aclowledge, we were once in Adam, and in him sinners,; so I aclowledge, that he did then purpose to interest us in Christ, and in him to free us from sin, wrath, and the curse; but as Gods calling and saving us is after his purposing to call and save us, 2 Tim. 1.9. He first purposed to do it, and did do it afterward according to the said purpose: so also he had a purpose to interest us in Christ, before he did interest us in him. He had a purpose to make us children before he did make us children. Even as he purposed to give us a being before we had a being. If any think this strange, I tell him, It is more true than strange, as a cloud of witnesses might prove: see some of them, Blessed be God, even the Father our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ according as he hath chosen us in him, before the world was: that we should be holy and without blame before him, Ephes. 1.3, 4. note from hence. First, before the world was he saw our unholiness. This is implied. Secondly, he even then choose us to be holy and blameless. Thirdly, this choice that we should be holy was in Christ. Fourthly, he doth afterward bless us with all spiritual blessings, in heavenly things in Christ, according to the former choice, Who hath predestinated us to be adopted through Iesus Christ unto himself, according to the good pleasure of his will, verse 5. Note hence, that God did not before the world was adopt us through Christ, but did then predestinate us to be adopted through Christ, to wit, in due time. Secondly, his then predestinating us, to be afterward adopted through Christ, was according to his good pleasure. But see further and plainer yet, And hath opened to us the mystery of his will, according to his good pleasure which he had purposed in him, that in the dispensation of the fullness of times he might gather all things together in one, even in Christ, verse 9, 10. So here, first, Gods good pleasure is to gather all things together in one, even in Christ. Secondly, he did formerly purpose thus to do. Thirdly, when he purposed to do thus, his purpose was, thus to do in the fullness of times. Fourthly, his purposing before time, to gather all things together in time, is a mystery. Fifthly, this mystery of first purposing, and afterward accomplishing the said purpose, he in time makes known and opens to us. See again, In whom also we were chosen, when we were predestinate, according to the purpose of him that worketh all things after the counsel of his own will, verse 11. Here note, first, that God in his own will and counsel did purpose all the good that he ever doth to his People. Secondly, this purpose was in Christ. Thirdly, he after worketh all things according to his sormer purpose, Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ before the world began, 2 Tim. 1.9. So here first, God had a purpose to save and call us. Secondly, he did purpose to do this not according to our works, but according to his own grace given in Christ Iesus. Thirdly, this his graticus purpose in Christ was before the world was. Fourthly, he afterward saves and calls according to the said former purpose.  
By this you may clearly see, we were not saved or called, nor adopted, nor gathered, nor in Christ in accomplishment, so soon as we were so in purpose, but first in purpose, and afterward in accomplishment; God first purposeth to do, and afterward doth what he had purposed.  
Secondly, as things are not effected so soon as purposed, neither are they effected so soon as by Christs Death purchased; for, he died to make us holy, gave himself, that he might wash, he hath been made fin that we might be made righteous, &c. but of this before. Also it hath been minded that the spiritual is not first, but the natural, and afterward the spiritual; and that we bear not the image of the heavenly till we have born the image of the earthly, 1 Cor. 15. Therefore to say we are in Christ, and in him righteous; so soon as we are in Adam, and in him sinners, is untrue, We,( even we Saints) were by Nature children of wrath as well as others,( but when were we so?) even then When we fulfilled the entrusts of the flesh, Ephes. 2.2, 3. And the entrusts of the flesh we have fulfilled since Christ's Death, and now to your Reasons.  Rich. 
First, Christ hath redeemed us from under the Law, Gal. 4.4. Secondly, the Law is ended, Gal. 3.19. rom. 10.4. Thirdly, Dead to us, and we to it; we have a new husband, rom. 7. Fourthly, Moses Law is not in force; and no Law, no transgression nor curse, Gal. 3.10. Fifthly, we are freed from the curse of it, Gal. 3.13, 14.  Kilc. 
First, these Reasons are of one nature, and make but one in substance.  
Secondly, that Moses Law is ended, and of no force, and that we are dead to it, not under it, nor its curse; and that where no Law is, is no transgression; I fully grant: but this proves not that we are even already free from wrath and curse, which thing you bring it for. For, is there no Law but that to be transgressed? or no curse but what that Law pronounceth to be inflicted? doubtless there is.  
First, Sin was in the World before that Law, rom. 5.13. and since also.  
Secondly, Death reigned before the Law, even from Adam to Moses, verse 14. and so it doth to this day.  
Thirdly, some sin and perish therein, which were never under that Law, rom. 2.12.  
Fourthly, the Gentiles which have not that Law, have to themselves a Law, by which their consciences shall accuse, or excuse in the day of Christ, verse 14, 15.  
Fifthly, to this day men get their bread by the sweat of their brows, women bring forth their children in sorrow, and all return to dust, all which are curses, Gen. 3.14, 15, 16, 17, 18, 19. And Believers are not exempted from it, neither shall be till the day of redemption.  
Object. 10. Such as believe not are not justified, for they cannot please God, Hebr. 11.5.  Rich. 
Actions done without faith are sinful, for they should be done in faith, and so be good in every circumstance, Hebr. 11.4.  Kilc. 
But if God justify not an action, neither doth he justify the actor, as your quotation cleareth. He respected Abel and his, but respected neither Cain nor his offering, Gen.  
object. 11. Unbelievers are workers of iniquity, but such God hates, Psal. 5.11. therefore they are not justified.  Rich. 
Then Gods love and grace is according to our works, contrary to rom. 5.8, 9, 10. Psal. 103.10. & 130.3.8.  Kilc 
He saves and calleth( notwithstanding) not according to our works, but according to his own purpose and grace: 2 Tim. 1.9. Whose purpose was, first to call and afterward to justify and glorify the said called ones; but first to justify, and afterward to call, is contrary to his gracious purpose; For whom he fore-knew he predestinated, and whom he predestinated them he also called, and whom he called them he also justified, &c. First, he predestinates, after calleth, and after that justifies the same People.  Rich. 
God always loved their persons, but not their works, as Jer. 31.3. I have loved thee with an everlasting love, and therefore have with loving kindness drawn thee. See also Micha 7.18, 19. Faith is a fruit of love, Phil. 1.29. And therefore those mentioned Psal. 5.11. are such as are not elected; for the Elect were at the worst in the love of God, and ordained to eternal life, Phil. 1.4. 2 Tim. 1.9. Acts 13.  Kilc. 
First, Sin is filthy, and defiles him that commits it.  
Secondly, this distinction perverts this Scripture, which saith, He hates the workers of iniquity.  
Thirdly, tell me what sense Jer. 31.33. can bear beside this, to wit, that God had a loving purpose toward them, wherewith he drew them.  
First, your other quotations to back this do clear this sense, Ephes. 1.4. speaks of Gods choosing to be holy, 2 Tim. 1.9. speaks of his saving, and calling, according to his former gracious purpose.  
Secondly, you speak yourself of their being ordained to eternal life.  
Lastly, without doubt, Wrath is upon every one by Nature, Ephes. 2.3. and is not removed from any that abide in unbelief, John 3.16. rom. 11.23.  
Object. 12. Such as believe not are condemned already, John 3. therefore not justified.  Rich. 
All such places must be taken according to visible appearance, and not according to Gods eternal decree: for, if his will be that all shall be damned, they shall never be saved; for his counsel shall stand, he will do his pleasure, Isay 46.10. And if they be damned already, there is no way to escape it. And sith all were unbelievers once, it will follow by this exposition, that all must perish, or God must change his will. For, he that believes not shall be damned, mark 16. But there is no condemnation to such as are in Christ Iesus, rom. 8.  Kilc. 
That Gods decree shall stand, and that People are past recovery being once damned, I fully grant: but you horribly wrest the Objection, by turning( at your pleasure) condemnation to damnation. Every child of Adam is in him under condemnation, rom. 5.18. But none are damned while they live, and so it may safely be said, He that believes not( to wit, never) shall be damned. And yet he that believes shall be saved, though God alter not his will, mark 16.  
Secondly, though there be no condemnation to such as are in Christ, yet there is to such as are in Adam, rom. 5. Also we are in Adam before we are in Christ. 'Tis not the spiritual but the natural is first. After we have born the image of the earthly we shall bear the heavenly, 1 Cor. 15.  
Object. 13. Scripture saith, he shall redeem Israel and shall justify many, Psal. 130.8. Isay 54.11. But they are not justified before they believe  Rich. 
All such places were written before Christ died, and therefore in the Future Tense, but since his Death it speaks in the Present Tense.  Kilc. 
You are shrewdly mistaken, to take all places speaking in the Future Tense to be written before Christ died, for many places do speak of these things in the Future Tense, which were written( not before but) since Christs Death; as, Repent that your sins may be blotted out, Acts 3.19. These words were uttered since his Death, even to them that had murdered him. Again, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. Was not this written to Believers, since Christs Death, and is it not in the Future Tense. Again, The prayer of the righteous shall save the sick, and though he hath committed sin it shall be forgiven him, James 5.15. The Lord teach you to search Scripture, and keep you from such mistakes.   

CHAP. IX.  
Object. 14. People are not justified till they be in Christ, nor in Christ till they believe.  Samuel Richardson. 
SCripture no where saith, We are in Christ by faith, neither are we.  
But first, We are in Christ by Election, Ephes. 1.4.  
Secondly, the visible Church is called Christ, Joh. 15. And such as therein are, are in Christ. And a third way of being in Christ I know not.  Kilc. 
Here are mistakes as bad as the former.  
First, in saying, We are not in Christ by faith: but if you search and weigh Scripture well, you may find we are, rom. 8. There is no condemnation to such as are in Christ Jesus, which walk not after the flesh but after the spirit. doubtless the being in Christ here specified cannot be in either of your two ways, but in the third, which you say you know nor. This cannot be, a being in Christ by Election, before believing,( as you speak) for first all the Saints as well as others were under condemnation before believing, rom. 5.  
Secondly the rarest Saints did before believing walk after the flesh, and not after the spirit; as for instance, You hath he quickened that were dead in trespasses and sins, wherein in time past ye walked after the course of this World, and after the Prince of the power of the Air, the spirit that now works in the children of disobedience, among whom we all had our conversation in times past, in the lusts of the flesh, fulfilling the desires of the flesh, Ephes. 2.1, 2, 3. And such were some of you, to wit, idolaters, adulterers, thieves, buggers, &c. 2 Cor. 6.10, 11. Let it suffice that we have in time past walked in the lusts of the Gentiles, &c. 1 Peter 4.2, 3. Secondly, neither can the being in Christ here specified be a hypocritical being in a visible Church.  
For, first, unbelievers though they be entred into a a visible Church, do walk after the flesh and not after the spirit, Being selfe-lovers, covetous, lovers of pleasures more than lovers of God, having a form of godliness, but denying the power thereof, 2 Tim. 3.5. They profess they know God; but by works they deny him, Titus 1.15. They have a name to live but are dead, rev. 3.1. Also, there is condemnation to such, as judas 4. There are certain men crept in among you unawares, ungodly men turning the grace of God into lasciviousness, who were of old ordained to this condemnation: mark it well, There is no condemnation to them that are in Christ Jesus. Also, They walk not after the flesh but after the spirit. But the rarest People of God did before they believed, walk after the flesh, and were under condemnation. Also Some that enter into the visible profession( and Church) of Christ, do notwithstanding walk after the flesh and are under condemnation: and so neither of these can be the Parties in Christ Jesus, according to the sense of that place, rom. 8.1. and so it must be understood in a third sense which you know not, namely, a being in Christ by faith: for it is the Believer and onely he That walks not after the flesh but after the Spirit, that is freed from the Law of sin and death, that mindes and savours the things of the spirit, &c. The unbelievers mind and conscience is defiled, Titus 1.15. See some more Scriptures, If any man be in Christ he is a new creature, 2 Cor. 5.17. The Elect of God were not new creatures before they believed, neither are hypocrites that are crept into a visible Church new creatures, but when God by the discoveries of love begets in them reliance on himself, then and not till then are they new creatures, as 1 cor. 6.11. Such were some of you, but ye are washed, &c. In the Name of the Lord Iesus and by the Spirit of God. Again, We( saith Paul) were foolish, disobedient, deceived, serving divers lusts, being hateful, and hating one another: but when the love and kindness of God toward man appeared, &c. Titus 3.5. See a plainer place yet, I account( saith Paul) all but dung to win Christ, and be found in him, not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God through faith. These words contain part of Pauls desire: wherein we have,  
First, a nomination of the thing desired, namely, To win Christ and to be found in him.  
Secondly, an application of the said nomination, that is, saith he, first negatively, Not having mine own righteousness, &c. And then positively, But that which is through the faith of Christ, the righteousness which is of God through faith, Phil. 3. Which declares plainly, that when we have the righteousness which is of God through faith; then, and not till then are we found in Christ. There is no sonship, nor any receiving of Christ before, or without believing; Those that received him to them he gave power to be the sons of God. And who those be, the next words do plainly and undeniably declare, Even to those which believe on his Name. All are the children of God by faith in Christ Iesus, Gal. 3.26. This word all includes jew and gentle, male and female, bond and free, verse 28. And if all these are children by faith, then none are children otherwise: and this faith is not Christ Iesus but is in Christ Iesus. Why is faith termed a faith in Christ Iesus, but because thereby we enter into him, or have interest in him. Hence it is that these words Faith in Christ Iesus are so frequent in Scripture, col. 1.5. & 2.5, 6. And as Believers are oft times said to believe on Christ or on his Name, he being both a rock and a Tower, and Believers are by faith in him as on a rock, and also by faith in him as in a Tower, John 1.12. & John 5.13.  
Another mistake is, in saying the visible church is called Christ, for though the church general be the body of Christ, yet a particular visible church are but members in particular, 1 cor. 12.27. And though we professingly do enter into Christ by baptism, Gal. 3.27. rom. 6. And though this be the being in Christ specified, John 15. And though Christ jointly with all his members be called Christ, 1 cor. 12. yet it will not follow, that any particular or visible society entred into the ways or profession of Christ, may be called Christ.  
Object. 15. Faith is essential to salvation, for the Scripture doth not say that any shall be saved which do not believe.  Rich. 
Neither doth the Scripture say, any shall be saved that obey not Christ, or that continues not to the end So that we might as well say, good works and continuance are necessary to salvation, as to say, Faith is.  Kilc. 
This Objection and Answer are so suitable, that I take the framer of the one to be the framer of the other also. I further reply, that seeing Scripture doth not say, Such as believe not, or that continue not to the end shall be saved; it is presumption in any so to say: and their presumption is the greater, because Scripture doth not onely not say so, but it also doth say otherwise; as he that doth not believe( that is, never) shall be damned, mark 16.16. And Christ shall come in flaming fire to render vengeance to such as obey not, &c. 2 Thess. 1.8.  Rich. 
Also, unbelief is sin, and sin shall not deprive the Elect of salvation, for Nothing shall separate them from the love of God which is in Christ Iesus, rom. 8. And if nothing cannot, unbelief cannot. Yea, it is said though we believe not, yet he abides faithful, and cannot deny himself, 2 Tim. 2.13.  Kilc. 
Whom God predestinates, he also calleth, justifieth, and glorifieth, ro. 8.30. And these are his Elect, and though unbelief was once in them it hinders not their salvation, because it is subdued, &c. And that passage 2 Tim. 2.13. was spoken by believing Paul to believing timothy in behalf of themselves, and therefore doth not prove that the said We( to wit, Paul and timothy) did not at all believe, for the speech doth plainly manifest faith in the speaker: but he and timothy too, were( as well as other Believers) defective in believing, and not always so steadfast therein as they should be: but though it were so, that they were in believing subject, or liable to ebbings and flowings, it is not so with God, he always abides the same. And the drift of Paul here was, to encourage Timothy to believe more firmly, and not to make him not matter believing. And truly your quoting this place to prove that such may be saved that never believe, grieves me more than all that you have hitherto wrote, for I fear that you cannot be ignorant, that that We is we that believe, and that the believe not is meant, not so steadfastly, &c. He that believes not shall be saved, he that never believes shall be damned, he that denies him shall bee denied of him, and if we suffer with him we shall also reign with him; for he cannot deny himself; though we have ebbings in our faith, yet he remaines faithful, having promised he will do it.  
object. 16. God hath decreed the means as well as the end, and faith is a means.  Rich. 
That the means as well as the end is decreed, I grant, but Christ onely is the means of our redemption; justification, or salvation, and not faith. Also there are means of enjoying the comfort of it, as the spirit to reveal, and faith to receive it. Lastly, there are effects of Gods love and calling, as faith, love, &c. But these are not means.  Kilc. 
First, I own not this Objection, it not being Scripture-phrase.  
Secondly, as Christ is a means, so as to purchase, so faith is a means so as to apply or receive, joh. 1.12. And where lieth the difference between this Objection and Answer.  
object. 17. Faith makes us sons, for we are all the onnes of God by faith in CHRIST IESUS.  Rich. 
First, by faith we know we are sons.  
Secondly, It is not faith but predestination that makes us sons, rom. 8.29. Ephes. 1.5. We were sons when we were given to Christ, John 17.6. Isay 8.18. Which was before Christ died, Hebr. 2.10. Adoption is without and before believing, Ephes. 1.5, 6. Hebr. 2.10. Gal. 4.6. before redemption, reconciliation, justification, and salvation. True, we appear not sons before faith: but to say, We are not sons, nor one with Christ till then, or that faith makes us sons, is to set faith above Christ, and Christ attendant to faith.  Kilc. 
This part of this Objection that saith, We are the children of God by faith in Christ Iesus is Scripture, and I shall vindicate it: but that faith makes us sons, I utterly disown. And also in the Answer, are several falshoods, as, that We were made sons when we were predestinated. It is not so, your quotations prove the contrary, for rom. 8.29. saith, Whom he fore-knew he predestinated to be conformable to the image of his Son. And also Ephesians. 1. v. 5. is thus, Having by Iesus Christ predestinated us unto the adoption of children, it is one thing to be predestinated to a glorious condition, and another thing to be estated in that which we were predestinated unto. Yet I doubt not, but where the one goes before, the other will follow.  
Secondly, that Adoption is without or before believing, is false also, For to as many as received him, to them he gave power to become the sons of God, even to as many as believed on his Name. mark it well, it is not said, He gave to them power to know they were sons; but to become the sons of God: when they believed, they( by faith) became sons, not before: and Zacheus became the son of Abraham,( when) even when salvation came to him, not before, Luke 19. jew or gentle, bond or free, male or female, are all the children of God by faith in Christ Iesus, Gal. 3.26. They that are of faith are the children of Abraham, and none else, Gal. 3.7. But I confess, Gal. 4.6. is a seeming hold for you, but it is( being well weighed) no reality at all; the words are, Because ye are sons, God hath sent forth the spirit of his Son into your hearts, crying, Abba, Father. Hence you boldly affirm, that we were sons before we believed. Except we believed before we had the spirit. But Brother, this will not follow, but it is a mere mistake.  
For, first, it is true, that Gods Spirit works faith, Gal. 5.22.  
Secondly, as true, that sonship is by faith, John 1.12. Gal. 3.26.  
Thirdly, as true likewise, that after Gods Spirit hath wrought faith, and after we are sons by faith, that he doth because we are sons, sand forth the Spirit of his Son into our hearts, to wit, afresh, For to him that hath it shall be given. He that believeth on me,( saith Christ) out of his belly shall flow rivers of living water. And what is the meaning of these words? namely this, He spake this of the Spirit which they that believed on him should receive, &c. John 7.38, 39. mark it well, Christ holdeth forth here a gift of the Spirit, which such as then did believe should receive afterward. Again, Have you received the holy Spirit since you believed? Acts 19 And to Believers Christ saith, I will sand to you the comforter, which dwelleth with you, and shall be in you, John 14.17.  
Thirdly, to say, Adoption is before redemption, reconciliation, justification, glorification, &c. is likewise false; for, salvation and sonship came to Zacheus together, Luke 19. Adoption and redemption come both together, rom. 8.23. And so we see we are children by faith in Christ Iesus, yet Christ is neither below nor attendant to faith.   

CHAP. X. Object. 18. We are justified by faith.  Samuel Richardson. 
BY faith is meant several things, as knowledge, rom. 14.22. Profession, Iude 3. Power to believe, Gal. 5.22 And sometimes by the word faith we are to understand Christ, as rom. 4.13. Gal. 16.19, 23. yea, ten times at least in this chapter is the word faith put for Christ.  Kilc. 
When Scripture useth these words, The faith, or The faith of the Lord Iesus, it is most commonly( though not always) meant the Doctrine and ways of Christ: but when it speaks of faith as being ours, Thy faith, my faith, your faith, &c. then by faith is always meant belief: but Christ is never called Faith, nor The Faith, nor Our Faith, &c. no not once in the whole Scripture; and the one time, rom. 4. and ten times, Gal. 3. will not prove one time being weighed.  
First, by the word Faith in rom. 4.13. is meant faith, even belief, and not Christ, as the whole chapter will evidence; for Paul having shown in the third chapter that God is just and a justifier of him that believes in Iesus, and that boasting is not by the Law of Works, but by the Law of faith, verse 26, 27. concludes that justification is by faith, and not by the deeds of the Law, verse 28. And that God is God, both to jew and gentle, justifying the circumcision of faith, and uncircumcision through faith, verse 29, 30. And in this chapter to explain this thing further, doth instance Abraham, Who( before men) might have rejoiced if justified by works, but not before God, verse 1, 2. But( before him) he believed; and it( even this Belief) was counted to him for righteousness, verse 3. which word ( counted) argues it to be of favour and not of debt, verse 4. And as with Abraham, so he mindes it to be with others, Which work not, but believe on him that justifieth the ungodly, their faith also is counted for righteousness. And further mindeth the blessing pronounced by David, to be in like manner without works, and to belong to the believing jew or gentle, verse 6, 7, 8. and so returns to this again, that faith was counted to Abraham for righteousness, verse 10. yea, before he was circumcised, and that he did afterward receive the sign of circumcision a seal of the righteousness of that faith which he had before the circumcision, and thus he became the Father of uncircumcised Believers, that righteousness might( in the same manner) be imputed to them also, verse 11. And the Father of circumcised ones too, not of such as are onely circumcised, but such as do also walk in the steps of that faith that Abraham had before he was circumcised, verse 12. And then in the verse you quote( to prove faith to be Christ) he draws up this conclusion from what had been said, That the promise of being heir of the world, was not to Abraham and his seed through the Law, but through the righteousness of faith: even the same faith that hath been hitherto specified, which is belief.  
Yea, and yet, hath not done with it, but adds a reason for it, because Faith would else be voided, and the promise of no effect, verse 14. And so draws his third conclusion, that It is by faith, and so is sure to all the seed; namely, believing jew or gentle, verse 16. minding further this passage, I have made thee a father of many Nations, verse 17. And that this thing, Abraham against hope believed in hope, verse 18. Being not weak in faith, stuck not at difficulties, nor staggered at the promise through unbelief, but was fully persuaded that the promiser was also able to do it, verse 19, 20, 21. And therefore it( the said persuasion) was counted to him for righteousness, verse 22. And this he shows was written for our sakes, that if we believe on him that raised Jesus from the dead, our faith shall be counted to us for righteousness, 24, 25.  
From hence note more briefly, first, that the Apostles drift in this whole chapter and part of the third, is, to exclude works, and include faith in matter of justification. Secondly, that he hath( in all this chapter with part of the third) to do but with one kind of faith. 3ly, that the faith that he here hath to do with is Belief or persuasion, opposite to unbelief, verse 20, 21, 22. Fourthly, that this faith here minded by which we are also justified, cannot be Christ: for, first, it is the faith of Jesus Christ, chap. 3.22. The faith of Iesus, verse 26. Note here how Christ and that Faith are distinct. Secondly, it cannot be Christ, for it is plainly minded to be Belief, righteousness is unto all, and upon all that believe, chap. 2.22. He that believes on him that justifieth the ungodly his faith is counted to him for righteousness, Abraham believed and it was counted, rom. 4.3, 5. He was the Father of all that believe, that righteousness might be imputed to them also, verse 11. Also it is that faith that closeth with promises, verse 13, 14, 16. and which is contrary to unbelief, verse 20.  
Now to Gal. 3. in this whole chapter and part of the third, the Apostle labours to regain these Galatians from seeking justification by works, to seek it onely by faith in Christ Jesus, the which to do, mindes them of the dissembling and uneven walking of Peter, and others in living like the Gentiles, and yet pressing the Gentiles to live as did the Iewes: and how he had reproved Peter for it, and that publicly too, telling him how themselves( Though Iewes by nature, and not sinners of the Gentiles) do notwithstanding believe in Jesus to be justified by the faith of Jesus, and not by the work of the Law, chap. 2. verse 15, 16, 17. And that himself was by the Law dead to the Law, that he might live to God, and being crucified with Christ did live the life which he lived, by the faith of the Son of God, verse 20. Yea, and he further tells them That if righteousness could come by the Law, then Christ had died in vain, v. 21. And in this third chap. comes closer to them, minding them to be as bewitched, in that they did not in this thing obey the truth, minding them of folly and vanity, to begin in the spirit and end in the flesh, verse 1, 2, 3. and then questions them about their experience in this thing, Whither they received, and others administered the Spirit, by the works of the Law or hearing Faith preached, verse 2, 5. And then affirms it to be with them as it was with Araham, Who believed God, and it( his Belief, not his works) was counted to him for righteousness: and so they that are of faith are his children, verse 6, 7. for saith he, God minding to justify the Gentiles through faith, preached the Gospel to Abraham( In thee shall all Nations be blessed) verse 8. And this he applies: So then they that be of faith are blessed with faithful Abraham, verse 4. And then still keeping to the thing in hand shows the impossibility of being justified by the works of the Law, because it brings all that are thereof under the curse, they not being able to continue in all things written therein, verse 10. And then adds for a further confirmation a third Scripture which saith, The just shall live by faith: and applyingly tells them, The Law is not of faith, but whoso doth them shall live therein. The Law is not of Faith, that is, it admits not of believing for doing, as Gospel doth, for it saith, The just shall live by faith, to wit, a justified life, verse 11, 12. Then the Apostle further mindeth our freedom through Christ from the laws curse, verse 13. And the blessing of Abraham to be upon us through Christ, and that we receive the promise of the Spirit through faith, verse 14. Then minding how the said promises cannot be nullified, verse 15, 16, 17. declares further That the inheritance was not of the Law, but given Abraham by promise, verse 18. And that the Law was but added because of transgressions, till the seed came to which the promise was made, verse 19. And because the Law is insufficient to give life, but brings all under sin: therefore The promise by the faith of Jesus is given to them that believe, verse 21, 22. But we( saith he) were shut under the Law unto the( revelation of) faith that was to be, verse 23. And it was our School-master till Christ, that we might be justified by faith, verse 23. But faith being come,( to wit, declaratively) as verse 23. We are no longer under this School-master, but are all the children of God by faith in Christ Jesus, verse 25, 26. for Jew, gentle, male, female, bond, free, all are one in Christ Jesus, and being his are Abrahams seed, and heires by promise, verse 28, 29.  
From hence note, first, that this third chapter hath dependence on the later part of the second.  
Secondly, that the word faith is more than ten times in this chapter expressed.  
Thirdly, that the Apostles drift in all this, and part of the second chap. is, to exclude works and include faith in justification.  
Fourthly, that Paul in this and part of the second chapter keeps still to the one thing in hand, and so speaks but of one sort of faith.  
Fifthly, that the faith here minded is not Christ; for this faith even this by which we are justified, and Christ are distinct; for it is called the faith of Christ, and of Jesus Christ, Gal. 2.16. and faith in the Son of God, verse 20. and faith in Iesus Christ, chap. 3.26. And certainly our faith in the Son of God, is not the Son of God, our faith in Iesus Christ is not Iesus Christ, Christ and the faith of Christ are not all one.  
Sixthly, the faith that Paul here speaks of is Belief, and nothing else: for, first, it is that faith by which we receive promises, verse 14, 15, 16, 17, 18, 19, 20, 21, 22. of chap. 3.  
Secondly, a faith in Christ Iesus, verse 23.  
Thirdly, that faith by which we live, verse 11.  
Fourthly, that faith that is accounted for righteousness, verse 6.  
Fifthly, that faith by which sonship is, verse 26.  
Sixthly, itis expressed to be 〈◇〉 believing in Iesus, that we might be justified, chap. 2. v. 6. but,  
First, that faith by which promises are received is belief, Hebr. 11.9, 13.  
Secondly, the faith that is in Christ Iesus is belief, Gal. 2.16.  
Thirdly, the faith by which we live is belief, rom. 10.8, 9.  
Fourthly, that faith that is accounted for righteousness is belief, rom. 4.3, 21, 22. Gal. 3.6.  
Fifthly, that faith by which sonship is, is belief, John 1.12. by this he that winckes not, may see this chapter so far from calling Christ faith ten times, as that it doth not so do one time.  Rich. 
Also Scripture speaks of works, what it doth of faith, as, He that believes shall be saved, mark 16.16. So he that walketh uprightly shall be saved, prov. 28.18. He that continues to the end shall be saved, mark 13.3. justified by works, and not by faith onely, james 2.24. Thy faith hath saved thee, Luke 7.48. baptism saveth us, 1 peter 3.21. Saved by faith, rom. 8.24. And yet it is Christ that doth save his People from their sins, Matth. 1.21.  Kilc. 
First, these passages, he that believes shall be saved, he that walks uprightly shall be saved, he that continues to the end shall be saved, saved by hope, thy faith hath saved thee, baptism saveth, &c. are Scripture, and true expressions, and will doubtless sweetly agree together, when untrue and Scripturelesse expressions shall jar and snarl at each other.  
Secondly, none do walk uprightly and continue to the end but Believers, John 8.31. Hereby faith appears to be living and not dead, James 2.20. and as we are justified by faith, our faith is justified by works, james 2.22.  
Thirdly, Thy faith hath saved thee, that is, hath laid hold on thy salvation, and we are saved by hope, that is, hope as an anchor pitcheth where salvation is, Hebr. 6.18, 19. baptism saveth figuratively, as the same place declareth, and Christ saves meritoriously, Hebr. 5.9. And thus these places will suit together, and each is a truth.  Rich. 
And Scripture oft times gives that to faith which is proper to Christ, as we live by faith, Gal. 2.20. have remission of sins, Acts 13.38. are justified, rom. 3.38. have peace with God, rom. 5.1. are sanctified, do over-come the World, 1 John 5.4, 5. are sons, Gal. 3.26. have inheritance, Acts 26.18. eternal Life, John 3.16. are saved, Ephes. 2.8.  Kilc. 
If Scripture do attribute to faith what it doth to Christ, then may we do so too, but it doth not so do. For the obtaining an eternal redemption for us, Hebr. 9.12. The purchasing a People, Acts 20.28. purchasing a possession, Ephes. 1.14. The being the author of eternal salvation, Hebr. 5.9. The author and finisher of faith, Hebr. 12.2. And offering and sacrifice of a sweet savour to God, Ephes. 5.2. A Saviour and Redeemer, &c. These things and much more of this nature is in Scripture attributed to Christ, but not to faith.  
And so we live, have remission, are justified and sanctified, have peace with God, do overcome, are sons, have inheritance and eternal life, &c. by Christ as by one that hath purchased, and merited such things, and not by faith in this sense.  
And yet notwithstanding as the Word of Truth speaks, we live, have remission, are justified, are sons, have peace to God-ward, do overcome, have eternal Life, are saved, &c. even by faith, as by that wherewith each of these, and all these things are applied, and so these are Truths, without turning the word Faith to be Christ.  Rich. 
Scripture saith, God justifieth, rom. 8.33. Christ justifieth, Isay 45.24. justified by his blood, rom. 5.9. By his Spirit, 1 cor. 11.6. But by which of these are we justified before God, we conceive by Jesus Christ; for,  Kilc. 
I take it thus, God justifieth by Christ, Christ in Gods stead; his blood by purchasing, and his Spirit by effecting the said purchase, and all these to be one and the same justification, and all before, or in the sight of God.  Rich. 
First, It was promised Christ should, Isay 45.24. & 53.11.  Kilc. 
Also it is affirmed, that God justifieth, rom. 8.33.  Rich. 
When Scripture seems to contradict, that is nearest that ascribes most to Christ. Thirdly, the whole voice of Scripture is to set up Christ to be all in all, col. 3.11.  Kilc. 
Scripture sets up God as much as Christ, The Father judgeth none but hath committed Iudgement to the Son, that we might honour the Son,( not above, but) as the Father) John 5.23. and though Christ considered as Man, is a while all in all; He shall deliver up the Kingdom to the Father and then God shall be all in all, 1 Cor. 15.28.  Rich. 
Fourthly, all things beside God are but means of enjoying God.  
Fifthly, Faith receives but gives not, Acts 10.43. It neither satisfieth, nor merits pardon for the least sin.  
Sixthly, We are justified by his blood.  Kilc. 
These are Truths, but they prove not Christ to be above God, but He and his Father are one, joh. Neither do they deny but that in respect of receipt justification is by Faith.  Rich. 
We by faith understand that we are justified by Christ, and when ever Scripture saith, We are justified by faith, by the word Faith is meant Christ, if properly spoken, because faith cannot justify us.  Kilc. 
First, We say with Scripture, We are justified by faith: but we do not say, Faith justifieth us. Herein you wrong us.  
Secondly, when Scripture saith, We are justified by Faith, it doth not by the word Faith mean Christ; for, the Faith by which we are justified, is the Faith of Iesus, and Faith in Iesus Christ, rom. 3.22, 26. Gal. 2.16. Phil. 3.9. It is a believing in him, Gal. 2.16. Yea, it is a Faith perfected by works, and declared to be lively by works, Iam. 2  Rich. 
First, Scripture gives the name of things to the likeness of them, as the likeness of Samuel called Samuel, 1.28. An image called God, and the Priests offerings said to cleanse, Lev. 30.20.  Kilc. 
Is Christ but the likeness of Faith? or, Is Faith a god? and Christ the image of this god? For, say you, Christ is called Faith, as the likeness of a thing hath the name of the thing: this particular might have been weighed first, and then penned.  Rich. 
Secondly, We are justified by faith as well as by works before men, james 2.24.  Kilc. 
By works before men, but by faith before God, rom. 4.2, 3, 4. Also that Faith by which we are are justified appears lively by works, james 2.14. to the end.  Rich. 
Thirdly, because Faith as a relative depends on Christ, where one is, the other is also.  
Fourthly, Faith is most for God, and is not the cause but the effect of justification.  Kilc 
These are Truths, if we call belief faith, but falsehood, if we call Christ Faith; for Christ depends not on Christ as a relative: also, Christ is not the effect, but the cause of justification, Isay 53.  Rich. 
Secondly, Faith cannot justify; for it is not our righteousness nor justification, neither doth it free us from bondage, nor present us holy, &c. But Scripture attributes each of these to Christ, and we may as well attribute justification to prayer as to faith.  
Thirdly, Faith cannot justify us, because it is imperfect, that as well as other things in us is as filthy rags.  
Fourthly, Believing justifies not because it is a work, and a work it is, for the littleness of it is reprovable, and we are exhorted to abound therein. It is obedience to a command; yea, every soul-faculty is therein employed. Yea, Faith is a receiving, and receiving is a work; yea, It is necessary in every good work; yea, Believers do believe; If objected, that Faith is put in opposition to works. I answer, that by Faith then is always meant Christ; and when ever works are about justification excluded, Faith is one.  
Fifthly, Faith in a strict sense justifieth not the conscience; science; but the Spirit witnesseth, rom. 8.16. Faith is not one of the three Witnesses, recorded 1 John 5. And if Faith could justify, it would be greater than love, but love is greater, 1 cor. 13. And we might better say, we are justified by Scripture, for thereby we know it.  
Sixthly, Believing justifies not, for all justified ones are justified before they believe; for God justifieth sinners, enemies, ungodly: and Believers are to believe that they are justified, and that their fins are pardonned already, Isay 40.1, 2. Therefore we are so before we believe; and this the Spirit of Truth witnesseth, 1 John 5.6.  
Seventhly, because such as say they are justified by believing, know not what to stand to, whither the act, or Nature unacted; if the Nature unacted, then I demand, how the Nature without acting can be known.  
Secondly, how the Nature without acting can be called Faith.  
Thirdly, how then we can tell how, or when we are justified: and if saith can be one hour in the soul without acting; Why not houres, yea, yeares? And if the act be not righteousness, but accounted so; whither then, God accounts not that righteousness which is not; and whither this dishonours not God and Christ, as if his blood were not sufficient.  
And if the act justify, I demand, whither one or many? If one, Which? If many, How many? And if we must continually act, as we continually sin, then we are not completely justified yet; neither can we say three minutes together that we are so.  
Eighthly, the holding that believing justifieth, brings in many errors with it; as, that God accepts for Faith, and respects Faith more than Christ, that Christs Death is without effect, that Faith is the cause of justification, that righteousness is in part of ourselves, that justification consisteth in acts of obedience: and so Faith is set on Christs Throne.  Kilc. 
These eight Reasons you bring to prove that Faith doth not, and cannot justify: but you might well have spared this labour: because the Objection which you here Answer, doth not say, Faith doth or can justify: and so you in these eight Reasons do but beat the air. First, uttering an expression which the Objectour dares not utter, and then with might and main you confute your own Expression. If it be a Truth, Why do you confute it? And if it be a error,( as indeed it is) Why did you first frame it? And this might suffice for a Reply to this answering the Objection: for you speak not to the thing in hand, but quiter beside it, the objection remaines still unanswered; and these eight Reasons are quiter beside it, for the Objection doth say, we are justified by Faith, and so saith abundance of Scriptures; but it doth not say, Faith justifieth.  
Yet the better to clear the Truth to the doubtful, I shall speak a little to them orderly.  
And the first being spoken to, to the second I reply, that( as you say) Christ is our righteousness, reconciliation, freer from bondage, presenter of us holy, &c. and Faith is not. But Brother, Who attributes these things to Faith? This Objection doth not.  
To the third I reply, I grant Faith is in us, in respect of measure imperfect, but not in respect of nature, but is precious, yea most holy, 2 peter 1.1, 2. judas 20.  
To the fourth, 'Tis true, Faith is a work, yea, not onely a work, but The work, John 6.29. Yet it is not one of those works which is excluded about justification; for, A man is justified by saith, without the works of the Law, rom. 7 27, 28. He that worketh not, but believeth on him that justifieth the ungodly, his Faith is counted for righteousness, rom. 4.5. & 9.32.  
Also, that Faith which about justification is put in opposition to works is not Christ, for that Faith opposed to works, and by which we are justified, is The Faith of Iesus Christ, Faith in Jesus Christ, Gal. 2.16. rom. 3.22, 26. Yea, that Faith that is perfected by works. Seest thou not how his Faith wrought by works, and by works was his Faith perfected; and the Scripture fulfilled, which saith, Abraham believed God, and it was counted to him for righteousness, Jam. 2.22, 23.  
To the fifth I reply, that what the Spirit witnesseth, and the Word reveals, Faith receiveth, 1 John 5.8, 9, 10. And 'tis safest to say, We are justified by that that the Word saith we are justified by: and though it be not material whither Faith or Love is greatest; yet the Faith minded to be less than Love, 1 cor. 13. is such a Faith as may be where Love is not, and not that Faith that works by Love.  
To the sixth I reply, that People before God justifieth them are ungodly, but not afterward, whom he justifieth, he findeth ungodly, but leaves them not so, but justifieth them, that is, makes them righteous which were unrighteous. Secondly, though he justifieth the ungodly, he doth not justify the unbeliever, but gives them Faith, Ephes. 2.8. And so his justification is unto and upon all that believe. None else, God is just and a Justifier of him that believes on Jesus, from all things from which he could not be justified by the Law of Moses, rom. 3.22, 26. Acts 10.39. And your saying that Isay 40.1, 2. bids me believe that our justification is past, or that 1 John 5.6. saith, The Spirit witnesseth so, is false.  
Your likeliest place, to wit, Isay 40. is a prophesy, and not a History; as appears. First, by your own ground: for Christ had not in Isays time suffered. 2ly, Jerusalems warfare was then in being. Thirdly, the place plainly declares the time yet to come in which these tidings shall be. mark it well, God will say( to his Messengers) comfort ye, comfort ye my people. Tell Jerusalem, Her warfare is accomplished, her sin is pardonned.  
To the seventh I say, If we do not know what to stand to, you might in love teach us, but this we do stand to, that We are justified by faith; and sith,( as you grant) the nature of Faith cannot be without acting, your distinguishing the one from the other is vain: and sith we stand to what Scripture speaks, namely, that We are justified by faith: though some are not Logicians to tell you, whither it be by nature without act, or act without nature, or both together, it matters not, your distinction being frothy.  
To the eighth I reply, that these are errors indeed; but we do not say, Faith justifieth, this expression is not ours but yours; and so these errors fall on your head, not on ours; we say, We are justified by Faith: we do not say, Faith justifieth.  
Object. 19. We are not justified by Faith alone, but by Christ and Faith together.  Rich. 
This is as bad, in making Christ but half a Saviour. 2. Why do you not to Christ and faith, add prayer and good works, phil. 1.19. james 2.24. Thirdly, If Faith be Christs partner in accomplishing the work, it must have part of the glory also.  Kilc. 
That these things follow the joining Christ and Faith as partners together, I grant; but I suppose that you framed not onely this Answer, but this objection also: for you are the first that ever I heard utter such a speech, though it is true, that justification is by Christ, for he hath purchased it, and true also that we are justified by Faith, for Faith applieth it: yet Faith is not Christs partner therein; for it is by Christ in one respect, and by Christ in another, and not by both in one and same respect.  Rich. 
You deny we are justified by Christ, in saying, We were not presented holy before we believe, you contradict Christ himself, Ephes. 5.27. John 19. 28-30. O treason, treason, against Christ! Note this.  Kilc. 
Christ doth not in John 19. nor in Ephes. 5. or any where else say, that he presented us holy before we believe, and therefore our saying, we were not, doth not contradict Christ; and your saying It doth, is untruth. Secondly, Ephes. 5.17. saith otherwise as hath been minded, chap. 2. And so if gain-saying or perverting Scripture be Treason, you are guilty, and not we in this thing; and your crying Treason, treason, is but a Scare-crow to frighten People from embracing the truth.   

CHAP. XI. Obj. 20. It is God, and not Faith that justifieth, but he justifieth by Faith, not without it.  Samuel Richardson. 
THrough Faith, that is, through Christ, as through his blood, Ephes. 1.7. Through redemption in him, rom. 3.24. Through him and by him are all one, Ephes. 1.5, 6. Gal. 3.14. But if you will have it through Faith, it must be so through it as through a pipe; for we do through Faith as through a prospect-glasse see and receive our righteousness by Christ, we receive the promise through Faith, Gal. 3.14.  Kilc. 
Yea Brother, we must have it through faith, because Scripture saith, It is through faith. Secondly, the sense you now mind is the very sense that holds. Thirdly, 'Tis well you yield to Truth at last; had you done so all this while we should at the farthest distance but have tried out in what sense we are justified by Christ, and in what sense by faith: but you have till now most stoutly affirmed, that we are not justified by faith, though many Scriptures saith we are; and to make your word good against such Scriptures, you have with all your might laboured to maintain, that by the word Faith is meant Christ: one error it seems will call in another for assistance.  Rich. 
And this we grant, for we can distinguish betwixt our fight, Ezek. 20.43. and Gods sight, Job 9.20. Our sustification in Gods sight was before all time: for, People without sin, without salt before his Throne, revel. 15.5. cant. 4.7. Whose fins are laid on Christ, Isay 53.11. Against whom is no charge, rom. 8.33. Those which are in Christ, and reconciled, 2 cor. 5. justified and redeemed, Ephes. 1.7. Whose sins are remitted and not imputed to them, must needs be righteous in Gods sight: but the Elect were so when Christ dyed; yea, before the World was, but manifest when he appeared, 1 Tim. 1.9, 10.  Kilc. 
'Tis good to distinguish betwixt our sight and Gods; we being dim, and he quick-fighted. All things are naked before him, Hebr. 4.13. While we are finners, unbelievers, and uniustified, he seeth us so, and he will see us to be justified and cleansed when we are so, he seeth us spotty while we are spotty, he doth not see us to be spotless till we are spotless, he doth not see us through a glass darkly, much less through a false glass, he seeth us just as we be; if we see ourselves silthy, he seeth it more clearly; if our hearts condemn us, he much more, 1 John 3. And so to your Reason I reply, that when we are without sin or fault, when God cannot lay ought to our charge, when we are redeemed, our sins remitted, not imputed to us, &c. then we shall be righteous in Gods fight, but not before, and this is at Christs next appearing, as before proved.  
If you say, God saw us righteous before the world was; then I say, God also before the world was saw Christ appearing. If you say God saw us justified from eternity; I say, God also from eternity saw us Believers: so that we are not justified in Gods sight, till we are Believers in Gods sight; God doth not see us complete before God seeth Christs second coming.  
Object. 21. By Faith, rom. 4.13. is not meant Christ, for Scripture never calleth Christ Faith.  Rich. 
By the word Faith there is meant Christ, because he is our righteousness. For,  Kilc. 
Though Christ be our righteousness, yet the word Faith is not Christ, for Christ is our righteousness through saith: Him we have won, and in him we are found: when we have that righteousness, which is through the faith of Christ, phil. 3.9.  Rich. 
1. Faith and Christs righteousness are several things, 2 peter 1.1.  Kilc. 
Also Christ and the Faith of Christ by which we are justified are several things, Gal. 2.16.  Rich. 
2. God hath made Christ our righteousness, 1 cor. 1.30. 3. The Title, The Lord our righteousness, belongs onely to him, jer. 23.6.  Kilc. 
This is true, and as true that He is our righteousness, or The Lord our righteousness, through faith he is not our propitiation, much less justification, otherwise than Through Faith in his blood; thus God sets him forth, rom. 3.25.  Rich. 
Fourthly, Faith is not our righteousness, for Faith shall cease, but our righteousness shall be for ever, Isay 51.8.  Kilc. 
You again wrest the objection, which doth not say, Faith is our righteousness, but it saith, The Faith specified rom. 4.13. is not Christ.  
Secondly, the everlasting righteousness which Christ purchased is ours by Faith, as before proved.  
Thirdly, you did say, It was conveyed through Faith as through a pipe, or seen through Faith as through a prospect-glasse, and have you already forgot it.  Rich. 
Fifthly, Christs righteousness is as a garment without us, not within us, but Faith is within us, revel. 19.8. & 7. 9-13. Isay 61.10.  Kilc. 
Christ( which as you say) is made unto us righteousness is not only without and about us, but within us also: He dwells in our hearts by Faith, Ephes. 3.17. Also I could tell you that these Scriptures are not yet accomplished. But of this before.  Rich. 
Sixthly, our righteousness is in Christ, not in us, 2 cor. 5.21. Isay 45.  Kilc. 
That righteousness should be in Christ, and Christ by faith in us, and yet the said righteousness not in us, is more strange than true.  Rich. 
Our righteousness was not brought in in Daniels time, but at seventy Weekes end, Dan. 9.24. But Faith was brought in before, even in Abrahams time.  Kilc. 
That righteousness which is through faith must needs be as soon as faith through which it is. I think.  
Secondly, righteousness through faith was brought in in Abrahams time, as it is brought in now; for he is as a pattern held forth to us; that just as it was with him it shall be with all that become righteous. He believed, and it was counted to him for righteousness, rom. 4.  
Thirdly, It was then brought in, in respect of promise; and it is not yet brought in, in full accomplishment, we are not crwoned with righteousness yet, 1 Tim. 4.8.  Rich. 
Eighthly, the Saints counted Christ, and not faith their righteousness, psal. 71. 16-24. jer. 13.29.  Kilc. 
The objection which you now answer, doth not say, that the Saints account Faith, or account not Christ their righteousness: also the Saints did by faith receive Christ their righteousness; as before proved.  Rich. 
Ninthly, Christ is all in all, and in all things to have the pre-eminence, col. 1.18. 3.11. Ephes. 1.23.  Kilc. 
Paul who reckoned Christ all in all, and yielded him the pre-eminence sought that righteousness which is through the Faith of Christ, phil. 3.8, 9.  Rich. 
If faith could have been righteousness to us, Christ might have been spared.  Kilc. 
Also, Were Christ our righteousness without or before believing, faith might be spared: then also unbelievers would share as deep in Christ as believers: but they do not, phil. 3.8, 9.  Rich. 
Eleventhly, Faith is not this righteousness, for this righteousness is through faith, phil. 3.9. rom. 3.15.  Kilc. 
Your whole drift in your large Answers to the 18, 20. and this 21. objection hath been to maintain, that when ever Scripture saith, We are justified through faith: by the word Faith is meant Christ: for, 'Tis through him: and now you say, Faith cannot be our righteousness, for it is through Faith.  
If by the word faith here,( as you by your rule teach) is meant Christ, then in proper speech it is, that Christ cannot be our righteousness, because our righteousness is through Christ.  
You oft times say, Christ is righteousness: and oft you say, that Our righteousness is through Christ: and here you say, that cannot be our righteousness through which it is: and how these things will hold together, judge Reader. But the Truth is, you would now have the word Faith to be meant Faith and not Christ, as indeed it is, yet this reason with the ten reasons before it, is brought to prove that by the word Faith, rom. 4.13. is meant Christ; and to answer that objection that saith, It is not.  Rich. 
Twelftly, the Saints expect not acceptation, for ought in them, or acted by them, but mention Christs righteousness only, psal. 71. 10-16.  Kilc. 
And Paul was in this Saint-like temper, in seeking to be found in Christ, that is, not having his own, but that righteousness which is through the faith of Christ, phil. 3.8, 9. So that we may say,( as Scripture doth) that righteousness is through Faith in Christ Iesus, and yet not expect acceptation for ought acted by us, but onely make mention of his righteousness.  Rich. 
Thirteenthly, Faith apart from Christ is no righteousness at all, 1 cor. 15.17. Though filled with Christ the powerfullest thing that is, Ephes. 3.16. He is our Bread, John 6. Our Life, Gal. 2.20. Which Life we now enjoy by faith, which Faith evidenceth things not seen, but some make a god of believing, fetch their comfort from it, and venture their salvation on it, had they lived on, and prized Christ as their believing, I had spared my labour.  Kilc. 
But Faith cannot be apart from Christ, Hebr. 6.19, 20. yea, you affirm p. 28. that Faith as a relative depends on Christ; so that where one is the other is also: and that you should see these inseparable, and yet when you please, separate them, is to me strange. Secondly, 'Tis true that Christ is our Bread, and Life, &c. But he is thus by Faith; he by believing is received and become ours, John 1.12. He that believeth on him, hath him; and he that hath him hath life; he that hath not him hath not life, 1 John 5.10, 11, 12.  
Thirdly, that our present enjoyments are by faith; and that faith is an evidence of things unseen is the thing I maintain. And had you thus wrote always, I had spared my labour in opposing you: this being that that I stand for.  
Fourthly, those that make a god of their believing have not( I think) the faith of Gods Elect: but we do not in saying( as Scripture saith) that We are justified by faith, make a god of believing.  
Fifthly, your labour herein hath not been to confute such as make a god of believing, or that extol that above Christ; but to confute such as do say, We are justified by faith in Iesus Christ.  
Object. 22. Abraham believed God, and it was imputed to him for righteousness.  Rich. 
So Phinehas executed Iudgement which was imputed to him for righteousness, Psal. 106.30. that is, a righteous action.  
Secondly, If Abrahams believing were counted for righteousness, then it was his righteousness, but Christ onely is so; for nothing makes us righteous but he, rom. 5.19. And believing implies righteousness in another, rom. 4.7. He is our righteousness, Jer. 23.6. Peace, Eph. 2.14. Propitiation, rom. 3.25. Redeemer, Saviour, eternal Life; who hath him, hath all; who hath not him, hath nothing.  Kilc. 
That faith was reckoned to Abraham for righteousness is Scripture, romans 4.9. That then it was his righteousness is your consequence.  
Secondly, that faith, and also executing Iudgement are both righteous actions, I grant, and add another expression of yours, that Faith is a requisite in every good work, without which it is not well done, nor pleasing to God. And this also is a Truth, Hebr. 11.6. Abel offering in faith was accepted, And he had the witness that he was righteous, verse 4. Noah by faith did what he did, And became heir of the righteous, which is by faith, verse 5. Thus with Enoch, Abraham, Jacob, Moses, Barak, Gidion, samson; yea all, Hebr. 11. their Actions being not onely things commanded, but also done in faith were righteous Actions, not else; and so Phinehas his Action had not been imputed for righteousness, had it not been done in faith, and Christ is our Propitiation, no otherwise than through faith, rom. 3.25. He that believes hath Christ, and with him all things; he that believes not hath nothing, as in your quotation, 1 John 5.10, 11, 12. Christ is indeed our meritorious righteousness, and peace, &c. But, Is ours by faith? Also, we do not say, Faith, or any thing beside Christ( as God) can make us righteous. But you wrest our words as you do Scripture.   

CHAP. XII. Object. Justification is after calling, Rom. 8.30.  Samuel Richardson. 
THen not by faith, for we believe when we are called; and if we are Believers, and yet not justified; it is because it could not justify.  Kilc. 
We may be justified by faith, and yet not till after we believe: for faith applieth things to come, Hebr. 11.1, 2.  Rich. 
Secondly, though the Elect are justified before they believe, yet they receive it not till then; they receive it by faith, Acts 10.43. We receive our privileges in this order; first calling, then justification, and then glorification.  Kilc. 
That God should work after one order, and faith receive after another; that God should justify first, and call afterward; and a grounded faith apply, calling first, and justification afterward, is more strange than true.  
Secondly, rom. 8.30. speaks of Gods orderly working, and not of our receiving; the words are, Moreover whom he predestinated, them he also called, and whom he called, them he also justified, and whom he justified, them he( to wit, God) also glorified.  
Thirdly, Acts 10.43. speaks not of that receiving, remission of sins that is by faith, but of another receiving, which followeth believing; To him give all the Prophets witness that through his Name whoever believeth on him shall receive remission of sins. Whosoever for the present believeth shall receive, &c. to wit, afterward.  
object. 24. Faith is a condition required to salvation; for, He that believeth and is baptized shall be saved, he that believes not shall be damned, mark 16.16.  Rich. 
1. Faith is no cause or condition of salvation, but this is a rule for Gospel preaching. 2. If faith be a requisite without which we cannot be saved, then is salvation by Works. 3. Then is the covenant of grace, neither free or absolute; if objected, God gives what he requires. I answer, Then is the condition easy to be performed, but a condition it is still; but it is free without condition on our part. For,  Kilc. 
1. I will not uphold this objection. 2. You do wrest the objection, in adding the word cause; for a condition required thereto is one thing, and and a cause thereof is another, this being( as you grant a rule for Gospel preaching, Gospel preachers should observe it: but you in saying We may be saved without believing, go against this rule. 4. Though faith be not a conditional cause of, yet it is so requisite to salvation, that whoso believes not( to wit, at all) shall be damned, mark 16. and never see life, but abide under wrath, and die in his sins, Joh. 3.36. & 8. 21-24. 5ly, Gods working in us, what he requireth of us, doth not disannul, but extol his freeness, and tendeth to the comfort & not the discomfort of the Saints, so that they can bodily say, To us Lord thou wilt ordain peace: for thou hast wrought al our works for us, Isa. 26.12.  R. 
First, The Covenant of grace was never made with man, but with Christ onely, Ps. 89. 19-24-27. Secondly, therefore nothing as a condition, without which they cannot be saved, is of the elect required, Heb. 8.10. Salvation dependeth not on believing, but on Christ, John 14.19. Because I live, ye shall live.  K. 
1. Without arguments, Scripture may prove the Covenant of grace to be free; But that would be needless, being not herein opposed. But your saying, God never made it with man, but only with Christ, is comfortless and false; comfortless: for if made only with Christ; it must be performed onely with Christ. False, for first, Ps. 89. doth not say, it was not made with man. 2. It was made with Abraham, Gen. 17.1. and with his seed, vers. 7. with the whole house of Israel and house of judah, Jer. 31.32, 33, 34. Heb. 8.8. Eze. 34.25. but these are men Eze. 34.30, 31. and I by faith, depend on Christ for salvation: also these words, because I live, ye shall also. Christ spake to believers.  R. 
Thirdly, Faith is a fruit of this Covenant. 4. The Elect were ever in this Covenant, being ever in Christ, which is this Covenant. Eph. 1.3, 4. Esay. 42.6. & 49.9.  K. 
Faith is no fruit of this Covenant, for it was not made with any till they did believe: when it was made with Abraham, he was a believer, and his feed with whom it is made, and shall be established, are onely the believing feed, In Isaac this seed is called, Gen. 17.19.21.12. that is, The children of the promise, and not the children after the flesh, are counted for the seed. Ro. 9.7.8. such as are Christs are Abrahams seed, and heirs according to promise, Gal. 3.29. & 4.28, 31. And they that are Christs have crucified the flesh with the affections and lusts, Gal. 5.24. mark it well. Such as have not( in some measure) crucified the flesh, &c. are not Christs, Gal. 4.24. and they that are not Christs, are not Abrahams seed according to promise, Gal. 3.29. but God doth make, and will establish his Covenant with that seed only, which is according to promise, Gen. 17.19.21.12. 25th Object. To be justified, is to be pronounced just.  R. 
To be justified, is to be made just.  K. 
To be justified, is to be made just: it hath more in it then a bare pronunciation.  R. 
Men are made just, when the habit of justice is put into them: so God made man. Eccl. 7.29.  K. 
And when this habit of justice( being now lost) is by Christ to us restored, we shall be justified or made just.  R. 
2. Men are made just, by the justice of another. Christs satisfaction, is our justification. As by one mans disobedience many were made sinners: so by the obedience of one, many are made righteous, Rom. 5.19. 2 Cor. 5.  K. 
First, Rom. 5.19. is by you abused, which saith, So by the obedience of one, many shall be made righteous. But you writ many are. Secondly, you also confounded yourself, in saying, His satisfaction is our juctification, and also saying, We are justified by his justice, as if not only his obedient suffering, but also his holy walking, were imputed to us, which cannot stand with Gods justice, as before declared. Thirdly, His satisfaction procureth, but is not our justification: his bearing iniquity is the cause, justification the effect. Esay. 53.11.  R. 
We are made just by sentence: so men justify themselves, Job 9.20. or the wicked, Prov. 17.15. This is oft times worth nothing, being but a shadow.  K. 
Therefore, though you and a thousand more tell me, that your justification is already effected, I seeing remnants of injustice in you, believe you not; knowing such words to be but wind: God will not say it, till it be so: He will nor clear the guilty, Ex. 34.7.  R. 
But declaring one just, maketh him not so: for first, then he was not so before. 2. Then we make God so( which is blasphemy) 3. Then tis good to justify the wicked.  K. 
These ill consequences fall on their heads that do say, Declaring a man just doth make him so, not on others.  R. 
4. God by his Spirit, declares to our souls, that we are just, which if we were not when he was on the cross, then he justifieth the wicked: they being just or wicked; if just, then, his declaring them to be so, makes them not so: if not just, then wicked; and he will not clear the guilty. Ex. 34.  K. 
That God clears not the guilty is true, and as true, that you and I are as yet in some things guilty, and therefore though I dare not think you destitute of Gods Spirit, yet sure I am, that Gods Spirit doth not declare unto your soul, that you are in accompishment justified already, but are in respect of purpose, prophesy, promise, purchase, and faith( that is) God hath purposed, and promised it, Christ hath purchased it, and Faith applieth it. Believers were justified in respect of purpose, before the world was, in respect of prophesy and promise before Christ dyed: In respect of purchase when he dyed; and by faiths application, when they believe, and shall be justified effectually in accomplishment, in performance, and in respect of actual enjoyment, when Christ again appeareth, but not before, as hath been proved: he came to purchase, and will come to effect.  R. 
5. Men are not justified, because declared so to be, but declared to be so, because they are so.  K. 
Therefore, God will not declare us just till we are: and your saying you are just, before you are, is untrue.  R. 
In justification are three essentials: sinners to be made just, God to make just, and the means by which, is Christs blood, Rom. 5.10. Isaiah said, He should justify many, 45.25. which he fulfilled, when he was made sin, Is. 53.11. 2 Cor. 5.21. justification is where satisfaction is, as all in Adam by his disobedience were made sinners: so all in Christ by his obedience were made righteous Rom. 5.14. &c.  K. 
These requisites in justification, to wit, sinners to be made, God to make just, and Christs blood as a means to procure it, I own: but that he when he dyed, effected what he dyed for, I deny: but the effect followeth the cause. He hath been, that we might be, 2 Cor. 5.21.  R. 
justification, is first to be considered in purpose: Thus the Elect were saved ere the world was, 2 Tim. 1.9, 10. which is called justification, Tit. 3.7. to wit, in respect of purpose.  K. 
That it is already in purpose and purchase to, I maintain: and that it is effected or accomplished, is that which I deny.  R. 
2. It is to be considered in the effecting and executing of it, by the means Iesus Christ, who did justify many, Is. 53. Rom. 5.19. it is actually done, as the Priests bore Israelites names, Ex. 28.21. So Christ bore their names and persons, who should be justified and saved, Hebr. 2.11.  K. 
I have declared that Christ hath but purchased, and not effected justification, as yet, though he shall. And your quotations, Is. 53. Rom. 5.19. say, he shall, and do not say( as you do) that he did justify, and as Aaron the Type, so Christ the antitype, doth by interceding bear the names of such as shall be justified and saved: Ergo. They are not justified and saved as yet.  R. 
Christ took not onely the nature, but also the persous of the elect: else he answereth not the types, else he did as much for all, as any; yea, else he bore not the sins of any.  K. 
Your disjoining a mans nature from his person, is as frivolous as your former setting faith a part from Christ, and the act of faith from the nature of it, and therefore not worth the answering.  R. 
justification being accomplished, it is Christs pleasure to reveal it, to those to whom it belongeth, by his Spirit, Word and Ordinances, that they might enjoy the comfort of it: the effect of which declaration, begetteth in them love to God, and carrieth the soul out of itself to Christ, &c.  K. 
The discoveries of love, doth indeed produce such effects; but to say the effect of such declarations, begets love, &c. is non-sense: for our love to God, is the effect of his declarration of love to us, 1 John 4.17. Secondly, God discovers justification to those to whom it belongeth before it be accomplished: therefore itis so often said, We are justified by faith. Yea, your point proves this, for the accomplishment hereof was, say you, when Christ dyed: but it was discovered, to Abraham and other believers before Christ dyed.  
Thirdly, When justification is accomplished, we shall have such union with God, and knowledge of God, that we shall not need word or ordinances to discover it to us; neither want the comfort of it, when( in accomplishment) all the seed of Israel shall be justified, they shall glory, Is. 45.25.  R. 
The efficient cause of justification, or salvation, is Gods love: the material cause, Christs death: the end or final cause, Gods glory.  K. 
These causes I deny not: but add this, That the meritorious cause goes before the effect: but of this before.  R. 
The work being done, the Spirit reveals, faith believeth, and good works declare that it is done for us.  K. 
The Spirit reveals, and faith receives things as they be, or as the word holdeth them forth: Namely, first, in promise, afterwardin performance: first, purchased, afterward effected; the spirit revealeth, and faith receiveth Christ come, a high Priest of good things to come, Hebr. 9.11. Now to your quotations. The Spirit revealing, Rom. 8.16. hath not reference to the time past nor present, but to the glory that shall be shewed to us, as verse 17, 18. and Acts 26.18. speaks of that receiving remission of sins, &c. that is after sanctification, by faith in Christ.  
26. Object. justification is onely in the conscience, and men are not justified till sin be taken out of their conscience.  R. 
justification is in Christ. See Epistle.  K. 
First, I own the later part, but not the first part of this objection: Secondly, justification is in Christ, and by him purchased; also it is in the conscience, by faith applied: See my answer to your Epistle.  R. 
Secondly, Then faith doth not justify, for it takes not sin out of the conscience.  K. 
1. This objection doth not say, faith justifieth, or takes sin out of the conscience: but secondly,, God by giving faith doth( by degrees) take sin out of the conscience, Acts 15.9. Hebr. 9.14. And he that begins this good work, will perfect it till the day of Christ: Phi. 1.6. Pro. 4.18.  R. 
3. Men may believe, and not see sin taken out of their consciences, Is. 50.10, 11 to see all sin taken out of the conscience, is a great light.  K. 
The light is as great, to see ourselves justified, as to see all sin taken out of our consciences: for( as you have said) to be justified, is to be made just; and made just, we are not, till our injustice be done away: neither is that done away, while it abideth in the conscience. Also I have not yet forgotten your once minding this to be the sum of all; That while Christ was one the cross, he took away, and utterly destroyed all his peoples sins, for ever: If all their fins were then destroyed, not in part onely, but utterly( not for a little while, but) for ever: how can they now have being in the conscience, if took away, then and that for ever, how can they still remain?  R. 
4. If the knowing I believe, takes away my sin, faith doth not; for to believe is one thing & to know it is another; and so, neither God, nor his Spirit, nor Christ, nor faith, a part or together, takes them away: but the knowing we believe.  K. 
To say faith, or the knowing we believe, takes fin out of the conscience, are your expressions not ours: but we do and will say, That God purifies our hearts by faith, Acts 15.9.  R. 
5. If assurance of justification, be justification, then are some believers unjustified, which have sin in their consciences, and are deserted, and enjoy not assurance, Ps. 88. sixthly, If justification consisteth in taking fin out of the conscience, then every act of sin maketh us unjustified, till we act faith to take it out of the conscience, and then we appear to God justified, and unjustified in ten minutes: and then we have not faith, till we have assurance, or till fin be taken out of our conscience; and so such children of God as walk in darkness, are concluded to be in their finues.  
justification dependeth not on our believing it; but he that saveth us, justifieth us; even Christ onely; who is our justification, salvation, and all in all.  K. 
1. We do not say assurance of justification, is justification. Secondly, Every act of sin is injustice: and therefore we are not justified, or made just, while acts of sin remain. Thirdly, That we appear to God justified now, and then uniustified again, will not follow: but being already justified in respect of purpose, prophesy, promise and purchase( as was shown) we thus appear to God now, and shall do till we are justified in accomplishment and per formance: the crown of righteousness is now safely laid up for us; and shall at that day be given to us: as 2 Tim. 4.8.  
4. Though we are not justified till injustice be taken out of our consciences, yet faith is before that time. First God by( giving) faith purifies, Acts 15.9. Secondly, faith pitcheth on things to come; it evidenceth things not seen Hebr. 11.1.  
Fiftly, Though justification and salvation, depend not on believing, yet it followeth believing: and though Christ justifieth and saveth, and is all in all, &c. he justifieth, and saveth believers onely, and is all in all onely to them, as proved from Rom. 3.22.25. & 4.24. & 10.4.9.10.  
FINIS.    

Errata  
read page. 5 line 10 & 15. for 19. read 39. p. 7 l. 25. for 23. r. 32. p. 9 l. 12, & 30 & 32 for ver. r. Rev. p. 20 l 29 f. children of r. children of Israel. p. 24 l. 21 f. Eph. 1.14. r. Hebr. 9.11. p. 29 f. particle r. particular. p. 32 l. 21 for John 3. r. Job 13. p. 42 l. 18. f. Rom. 3.14. r. Acts 3.19. p. 43 l. 16 for 48. r. 40. p. 55 l. 8. for before, r. be before. l. 34. r. Kilcop. p. 73 l. 28 for in r. ou. p, 58. l. 4. for 1. r. 11. p. 75. l. 30. for no r, not. p. 80 l. 20 for faith of, read faith in. p. 91. l. 35. for Christ, r. faith. p. 98 l. 34. for righteous, r. righteousness. What other faults thou findest which have escaped me, in love pass over.  
Postscript. I commend to thy further view the writings of Robert Maton.