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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	person_n	son_n	true_a	14,186	5	5.5218	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74995	A glass of justification, or The vvork of faith with povver. Wherein the apostles doctrine touching justification without the deeds of the law, is opened; and the sence in which gospel-obedience, as well as faith, is necessary to justification, is stated. Wherein also the nature of that dead faith is detected, by which multitudes that hope for salvation are (as is to be feared) deceived; and the true nature and distinguishing properties of the faith of Gods elect, is handled. Finally, the doctrine of the imputation of faith for righteousness is herein also briefly discussed; and the great wisdom and folly of men about the proof of their faith, touched ... By William Allen, a poor servant to the Lord Jesus.	Allen, William, d. 1686.	1658 (1658)	Wing A1065; Thomason E948_7; ESTC R207578	191,802	230

of the same soul because they pass under different denominations or that the Waters in Rivers are not the same which were in the Sea because now called by another Name When the Apostle speaks thus concerning the communication of Philemons Faith Phil. 6. That the communication of thy Faith may become effectual by the acknowledging of every good thing which is in you in Christ Iesus does he not plainly suppose that every good thing was in his Faith before it was communicated though when communicated called by as great a diversity of Names as the things themselves were divers But every good thing and every good thing acknowledged was but his Faith effectually communicated distributed into acts all the good things of his life were but the births of his Faith as Waters issuing out of a Fountain some running one way and some another some serving for one use and some for another All which considered it need seem no strange thing that Luke should call that Love which Matthew calls Faith for Love is but Faith once removed as it were Faith drawn out into act as Faith also is dispositively and in the first habit Love Sect. 5 3. Believing in Christ and receiving of him are termes equivalent and import the same thing Iohn 1.12 As many as received him to them he gave power to become the Sons of God even to those that believe in his name the former expression of receiving him is expounded by the latter of believing in his Name By which we may gather that it is the nature and property of the true Faith to receive Christ which is the act of Adherence I spake of before Men by the first act of Faith believe Christ Jesus to be what he is and to be so and so related both to God and unto men but by this second act which alwaies accompanies the first where the Faith is saving they receive and imbrace him and cleave to him as such And in this lies the formal act of mans striking Covenant with the Lord and interessing himself in the grace and blessing of the Gospel For all good present and future is entailed on Christ as being Heir of all things and as having all things put into his hand by the Father so that he that hath the Son hath life and he that hath not the Son hath not life 1 Iohn 5.12 receive him and receive all the whole inheritance goes along with the Heir but nothing short of this will invest us with the Inheritance What is the meaning then of receiving Christ 1. To receive whether understood of mens receiving the Lord or the Lords receiving of Men or of Mens receiving of one another is still in Scripture taken in the best sence for receiving with affection and acceptation 2 Cor. 6.17 Rom. 14.1 and 15.7 Gal. 4.14 Philem. 12.17 And so in this place of Iohn 1.12 Those that receive Christ receive him with affection and acceptation yea with such affection and acceptation as by which they prefer him above all other both persons and things for otherwise they will not be deemed worthy of him a wise man will not bestow himself upon a Woman that he knows loves another better than himseif and I am sure the Lord in this sence will not give himself to any man that loves any thing more than him Mat. 10.37 He that loveth Father or Mother Son or Daughter more than me is not worthy of me much less he that loves any sinful lust or way more It is true to give Men and Women a proof of his good will to them and as an argument to draw their affections to him Christ hath given himself a Ransom for all his flesh for the life of the World but he having done this those that shall not hereby be moved and drawn to forsake all to follow him cannot be his and consequently he not theirs They shall not taste of his Supper Luke 14.24 26 27 33. That 's one thing then which is to be understood by Mens receiving of Christ 2. Another is this he that receives Christ indeed receives him for such as indeed he is and in that capacity in which he is sent offered tendred by the Father and given by himself and that is not only as a Saviour but also as a Lord and as a Saviour by delivering him from the dominion of sin and bringing him under his own Rule and Government as King and Lord as well as by delivering him from the guilt of sin by the Sacrifice of himself How oft does the Scripture call him our Lord and Saviour Iesus Christ 2 Pet. 1.11 and 2.2 and 3.18 with many more And again Him hath God exalted with his right hand to be a Prince and a Saviour Acts 5.31 The Father gave him to be head over all things to the Church and to be a Ruler of his people Eph. 1.22 Mat. 2.6 And whosoever does not receive him as such does not receive that gift of God For Christ is not nor cannot be divided 1 Cor. 1.13 you cannot separate the Lord from the Saviour and take the one and leave the other Among all other Lords and Rulers which in Scripture are also called Saviours Nehem. 9.27 protection and subjection go together Does any rational man expect protection from the chief Magistrate upon any other termes than his due obedience to all his lawful commands And shall any man be so mad as to expect protection and deliverance by Christ from the wrath to come upon any other termes Will not Christ say to such as shal cry to him Lord Lord open to us who yet never made conscience to do all his commands as the Lord said unto a people that cryed after him in their distress and yet served other Lords in the time of peace Go cry unto the gods which ye have chosen let them deliver you in the time of your tribulation Iudges 10.14 Ier. 2.28 Where they yeilded subjection thither they are sent for protection if sin can save those that serve sin they shall have salvation and if Christ can save those that serve him they shall have salvation Where I am there shall my servant also be saith he Iohn 12.26 Christ is and will be the author of Eternal Salvation but to whom To all those that obey him Heb. 5.9 But to those that be disobedient and which stumble at his word he is and will be a stone of stumbling and rock of offence the same to them as a Rock is to a ship a means of swift destruction 1 Pet. 2.8 He wil be so far from saving them as that he will say But those mine enemies that would not that I should reign over them bring hither and slay them before me Luke 19.27 A folly it is then for any Man to think that he can take hold of Christ as his Saviour and so receive him and salvation by him that does not willingly imbrace him as his dear Lord in which capacity he is given as well as that

Author and founder of it Rom. 3.21 and 10.3 Phil. 3.9 1. It was found out and contrived by his infinite wisdom Eph. 1.7.8.11 and therefore Christ whom he sent to put in execution that wonderfull profound contrivance of his is called the wisdom of God 1 Cor. 1 24. Christ the power of God and the wisdome of God 2. God the Father is the Author of it and object of our Faith about it because it issues and proceeds out of the womb of his grace where this blessed design was first conceived Rom. 3.24 Being justified freely by his grace The goodness and compassionateness of his nature meeting with the misery and necessity of his poor creature inclined him to set such a thing on foot disposed him to use both his Wisdom and Power to contrive and bring it to passe The creature neither did nor could put any obligation upon him to do this thing for him but by sin and unworthiness provoked him to that which was quite contrary and therefore the more wonderfull that it should make its way through so many and so mighty contrary provocations which it meets with from men This grace of God is so great a doer hath so mighty a hand so potent an influence in the whole and entire business of Mans Election Redemption Justification Adoption Sanctification Eternal Life and Salvation that all from first to last from the beginning to the end is worthily ascribed to the riches of his grace both in the things themselves and means of their accomplishment as might easily be shewn from Scripture but I will hasten on my way 3. The means by which this justification is effected and brought to passe are of and from God the Father and their power to justifie depends upon his will appointing them to that end 1. Christ is the great means of bringing this about but yet is given and sent by the Father for that purpose Whom God saith he hath set forth to be a propitiation for sin Rom. 3.25 In that Christ becomes righteousness or justification to men it is because God would have it so 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us wisdom righteousness c. Again it is God that was in Christ reconciling the world unto himself not imputing trespasses 2 Cor. 5.19 It is he that hath made us accepted in the beloved Ephes 1.6 Then said he lo I come to do thy will O God by the which will we are sanctified through the offering up of the body of Jesus Christ once for all Heb. 10.9 10. Though we are sanctified by the offering up of the body of Jesus yet it is by vertue of the will of the Father which the Son came to do and to fulfill According to these Scriptures the attoneing purging power and vertue of Christs blood seems to depend upon the Divine will and good pleasure of the Father Else if it did not why should not the whole world be justified for Christ is the propitiation for the sins of the whole world 1 Iohn 2.2 and why then is not the whole world justified Surely it is not because the Sacrifice of Christ is not as sufficient to justifie all as some the whole world for whom he dyed as a few only which shall actually be justified and saved but it is because the Fathers will is such that the justifying saving benefit of his death shall be limited unto such only as do beleeve Iohn 3.16 God so loved the world as that he gave his only begotten Son viz. to or for the world or whole world 1 Iohn 2.2 but yet so and upon such termes as that whosoever beleeveth in him should not perish but have everlasting life The will of the Father piches the bounds how far the justifying vertue of his Sons blood shall extend and determines the termes upon which it shall be actually enjoyed And so 2. It is in respect of Faith another and compared with Christ an inferior means of mans justification it does not justifie in its own name or by its own power or vertue but its ability in this behalf to justifie and save depends meerly upon the will of him that hath appointed it to this office but of this afterwards So then the grace power and authority to justifie recides originally in the Father and what force and power there is in Faith or more remotely in Works to justifie they have it by way of designation and act what they do act in that kind not out of any intrinsical worth or merit but meerly in the strength and by the authority of the will of God And however there is in the blood of Christ a richness of intrinsical worth and vertue of it self to justifie as is clearly intimated when it 's said We are bought with a price 1 Cor. 6.20 Purchased with his blood Acts 20.28 c. yet since Christ did not glorifie himself to be made an High Priest and to offer himself a Sacrifice but was made so by the Father Heb. 5.5 thence it is that the Priestly offering and sacrifice it self in the effecting of that thing to which it is appointed by the Father viz. the purgation of sins and justification of sinners hath a dependance upon the Fathers will And therefore when men do beleeve in and depend upon Christ for justification they do ultimately beleeve in and depend upon the Father for it Iohn 12.44 Jesus cryed and said he that beleeveth on me believeth not on me but on him that sent me 1 Peter 1.21 Who by him do beleeve in God that raised him up from the dead and gave him glory that your Faith and hope might be in God The Father hath the power of life and death hath the power of giving Laws to his Creature Iames 4.12 it 's his Law that is transgressed by Sin and against him that the offence is committed Psal 51.4 and therefore it belongs to him to forgive sin Isai 43.25 Luke 5.21 and accordingly Christ directs us to pray the Father to forgive our Trespasses Mat. 6.12 It 's true also that the Son hath the same power of life and death of giving Laws and forgiving sins For all power both in Heaven and earth is given unto him that all men should honour the Son even as they that honour the Father But this he hath according to the order of his being from the Father Mat. 28.18 Iohn 3.35 and 17.2 Faith acts it self upon the Father as its object in three respects especially First by believing him to be the true God in opposition to Idols and all false gods Iohn 17.3 This is life eternal to know thee the only true God c. 1 Cor. 8.6 But to us there is but one God the Father of whom are all things and we in him Eph. 4.6 One God and Father of all Secondly by believing that notwithstanding the sin of men that he having received an attonement in his Sons blood is most willing to be favourable and

of Saviour in a moral sence he does not at all receive him that does not receive him in that capacity which is proper to him no publique Ambassador would judge himself received by him to whom he is sent in case he should be received in the capacy of a private person only when he is not sent as such Neither let any deceive their own souls and think that they do receive him as their Lord because they are wont to call him so as frequently as any unless they make it their design and the care and business of their Lives to wait for his counsel promote his interest faithfully to do his business fulfil his Will and do his commands Why call you me Lord saith he to such and do not the things which I say Luke 6.46 As if he counted himself but wronged and disgraced by such a claim what he to be their Lord that have this vile sin and that base Lust to be their Lord yea more their Lord than Christ and more observed and obeyed than he He only their titular Lord but their worldly and fleshly Lusts their real And is not that a horrible disparagement to Christ for him to be joyned with such Masters and to be made one of the number yea inferior to them as having less command over such persons than their Lusts have Do you not know that the Father designed as well the glory and honour of his Son in your salvation and in the way of bringing you to it as your Salvation it self That all men might honour the Son even as they honour the Father Iohn 5.23 and do you think then that he will suffer his Son to be dishonoured and disgraced by you while you do but mock him in calling him Lord but denying him your faithful obedience and yeild your subjection to his utter Enemies like those that crucified him who indeed bowed the knee before him and cryed hail King of the Jews as well as you Do you think it will serve your turn to neglect Christ all your dayes as you do if you do not serve him in holiness and righteousness and then think he should save you when you can serve his enemies no longer O I beseech all such to consider it betimes for God will not be so mocked by you 3. A receiving of Christ clearly implies in it a receiving of his Word and Doctrine for whoever doth not receive that does not receive him but whoever does receive that does receive him 2 Iohn 9. Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God he that abideth in the Doctrine of Christ he hath both the Father and the Son Iohn 12.48 He that rejecteth me and receiveth not my Word hath one that judgeth him where not to receive the Word of Christ and to reject him is constructively the same thing Whereto that also agrees Psalm 81.11 But my people would not hearken to my voice Israel would none of me in refusing his voice God took himself to be refused as any King would do whose Laws and Commands should be refused Look then into the Scriptures the 5 6 and 7. Chapters of Matthew and elsewhere and see what holy and strict injunctions the Lord hath laid upon his Disciples and then look into your hearts and see if you can find them there not only in the notional knowledge of them but as having begotten principles dispositions and affections in their own likeness and from thence proceed to your conversations words and wayes and see how they answer the pattern in the Mount and if World Lust abide there with more authority and command than the Doctrin of Christ you may be confident you have not yet received Christ for he is King and his Laws in chief regard where ever he dwels And thus you see what receiving of Christ that is which is interpreted to be a believing in his Name and consequently what a true and sincere belief in Christs name carries in it to wit a loving and loyal cleaving to him and an imbracing of him and his Word Sect. 6 4. Remission of sin and Salvation are suspended upon Repentance from dead Works and therefore when pardon of sin and Salvation is promised unto believing indefinitely it may not safely be understood of any other Faith than such as actually turns the Soul to God from serving of sin to serve him from the love of vanity to the love of piety wherein the work of Repentance does consist Remission of sin is the next and immediate effect of a sound Faith Acts 10.43 and so is it the next and immediate effect of true Repentance Luke 24.47 Acts 2.38 and 5.31 and 3.19 yea Pardon does so depend upon Repentance that it 's not to be had without it Luke 13.3 5. Except ye repent ye shall all perish And so actual Salvation which is the last compleating effect of Faith 1 Pet. 1.9 is likewise the finishing effect of Repentance and therfore called Repentance unto life Acts 11.18 and repentance unto salvation 2 Cor. 7.10 If then Repentence begins ends with Faith sets out with it and runs along with it to the end of its race in the effects produced by both impossible it is that any Faith should justifie or save but such as hath the nature of Repentance in it or which does inseparably accompany it By which consideration alone their Faith is detected of invalidity and unavailableness what ever the object of it may be whose hearts and lives are not reformed by it but still remain under the power of some thing or other condemned by the Word of the Lord and their own Consciences enlightened by it yeilding themselves rather unto the impositions of fleshly Lusts in some way of pride covetousness or carnal pleasure than unto the sweet motions of the Holy Spirit calling to humility sobriety temperance love mercy serious devotion and holiness towards God As it is true that Men shal be saved by Christ and justified by Faith so it is as true that that Faith by which they shall be justified does purifie the heart Acts 15.9 i. e. work out evil affections sinful motions and unclean inclinatinations as nature where it is not overcome by the strength of a Disease by degrees works out those malignant humours which do ill affect the body and which otherwise would be the overthrow of it as the other of the Soul and therefore where Faith doth not work this way there 's the same reason for a Man to be confident that that Faith is not right as there is to be confident thar a right Faith will save having the same word for the one as for the other Sect. 7 5. The same is true of unfeigned Love to the Lord the same promise of Life is made to that as is to Faith Iames 1.12 and 2.5 1 Cor. 2.9 Nay the want of this does as well render a man unworthy of Christ and that which comes by him and layes him as open to

man have but cause to suspect those he hath he may provide himself of better before it is too late it will be no time for the foolish Virgins to seek to provide themselves of Oyl for their Lamps when the very pinch of time comes that they should use it CHAP. VIII Shewing that the Faith which shall justifie as Abrahams did is a Faith that walks in the steps of the Faith of Abraham Shewing also what those steps were and that Abraham was justified by the latter of them as well as the former and that the justification of his spiritual seed stands upon the same terms contrary to the Antinomian Doctrine and Libertine Principles Sect. 1 ALthough I have through the Lords assistance in some measure already opened the nature of Gospel-Faith of the right kind in comparing it with and thereby discovering the nature of the feigned dangerous and dead Faith and wherein it falls short of the true yet to the end you may have a fuller view of the nature properties and genuine operation of the Faith of Gods Elect I shall through the same assistance now proceed to shew you further how it hath from time to time wrought in them And thereby I shall give you opportunity to try your own Faith of what kind it is For if it be that Faith which the Scripture calls the Faith of Gods Elect Tit. 1.1 then it will work after the same manner as theirs generally hath been wont to do but if you cannot find your Faith to be of that kind by working as theirs did you will have small reason as yet to conclude your self one of their number I shall begin with Abraham who as the Scripture saith was Father of all them that beleeve and so he was because all true beleevers do partake of the same kind of Faith that dwelt eminently in him and are thereby justified and saved as he was He is the great instance pattern or example both in his Faith and Justification of Gods resolved method of saving all men that shall be saved whether Jewes or Gentiles As a Son who succeeds his Father comes to enjoy the same Inheritance and priviledge as his Father did so he that shall succeed Abraham in his Faith shall enjoy the same spiritual and eternal inheritance which was entailed on his Faith So saith the Apostle Gal. 3.9 So then they which be of Faith are blessed with faithful Abraham The same Apostle in another place declares them to be his spiritual Children and he a Father to such as walk in the steps of his Faith Rom. 4.12 And the Father of circumcision to them who are not of the circumcision only but also to those that walk in the steps of that Faith of our Father Abraham which he had being yet uncircumcised Where note first That the Faith which Abraham had and by which he was Justified was a Faith which had steps in it it did not consist in one transient act only but of a series of acts one following another and that he was Justified by the latter of these as well as the former I shall God willing afterwards shew That which I would further note in the second place is That the Faith which will render them that have it Children of Abraham and inheritors of the same blessing with him is such for kind as is found walking in the steps of his Faith influencing the life and disposing the heart in particular occurrences as his did It may well be indeed that every Child of Abraham may not be able to keep pace with their Father in this walk of Faith nor to follow him close at the heels nor are all his Children of the same growth or same strength but yet all following their Father in the same way though at some distance all treading in his steps It is most certain that the true Faith by which they become his Children will guide them into the same way put them upon the same behaviour for kind in which he was found Joh. 8.39 Jesus saith unto them If ye were Abrahams Children ye would do the works of Abraham For a tryal of our Faith therefore whether it be of the right breed and of the stock of Abraham let us a little trace out the walk of Abrahams Faith and see what the foot-steps of it were as we have the print of them in the Scriptures and then see whether our Faith walk in the same path or tread in the same steps or no. Sect. 2 1. This was one of the foot-steps of his Faith it gave God the glory of his truth power and goodness in being confidently perswaded that what he promised he was both able willing and faithful to perform how contrary soever to humane probability Rom. 4.18 19 20 21. Who against hope beleeved in hope that he might be the Father of many Nations according to that which was spoken so shall thy seed be And being not weak in Faith he considered not his own body now dead neither yet the deadness of Sarahs womb He staggered not at the Promise of God through Vnbelief but was strong in Faith giving glory to God and being fully perswaded that what he had promised he was able also to perform The word Promise or saying of God carried it in his soul against all contrary reasonings Sarah being old and it ceasing to be with her after the manner of Women and Abraham himself also being as good as dead Heb. 11.12 this incumbred the belief of the Promise in Sarah and at first set her Faith Gen. 18.11 12. But the Text saith Abraham considered neither the one nor the other he considered not his own body now dead nor yet the deadness of Sarahs womb Gods Promise did so wholly take up his soul and was of so great authority with him as that he did not judge the great improbabilities in Nature worthy in this case to be so much as considered nor at all to be heard when God had spoken Afterward God tryes his Faith again he had not only in general promised him a numerous Posterity like unto the stars for multitude as before Gen. 15.5 but now more particularly had told him that in Isaac should his seed be called Gen. 21.12 and yet for all this commands Abraham to slay and offer in Sacrifice to God this Son of his and how then should God make good his Promise might Abraham think Abraham here again measures Gods Word and Promise not by this and that difficulty but by his irresistable power Accounting that God was able to raise him up even from the dead from whence also he received him in a figure Heb. 11.19 You see he had so high an esteem of the goodness and truth of God that if he had but power enough to make good his word he made no question of his performance and was so all thoughts made touching the sufficiency of his power to go through with whatever he had a mind to or had undertaken to do as that though