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.

CHAP. IV. Setting forth the object of justifying Faith, and shew∣ing the beleeving in whom, and the beleeving of what it is, that will be counted for Righteousnesse.

[Sect. 1] IN the handling of the latter part of these words, But to him that worketh not, but beleeveth on him that justifieth the ungodly, his Faith is counted for righteousnesse, I would open these three things.

1. The believing in whom, and the believing of what, it is, to which the promise of Justification or the Imputation of Righteous∣ness is made.

2. What, or what manner of believing it is, that hath the great promise of Justification annexed to it.

3. How, or in what sence this Faith in men, is counted unto them for righteousness. Which three things I conceive contain the sum and substance of the Doctrine of Justification.

Let us now begin with the first of these, and see from the Scriptures who and what is the right object of saving Faith. Him, whom the Apostle here in the Text propounds as the object of this belief, is said to be him who justifieth the ungodly. Whether by him that justifieth the ungodly we should understand God the Father distin∣ctly, or his Son Jesus Christ, it will not be so needfull to enquire; since as

both concur in justifying the ungodly, so both are the object of ju∣stifying Faith. For as in due time Christ dyed for the ungodly, (Rom. 5.6.) that he might justifie them by his blood, so God the Father hath set him forth to be a propitiation through Faith in his blood, Rom. 3.25. And as to understand the Apostle as meaning the Father, seems to suit best with the precedent verses, so to under∣stand him as not excluding the Son, will well answer his general de∣sign in asserting attonement, remission of sins, or justification by Christ for the ungodly Gentiles upon their beleeving, in opposition to those who appropriated these to the Works of Moses Law. It's true, there is a great variety of expression used in Scripture to set forth the object of Faith; sometimes making God the Father, and his record concerning his Son, the object; and sometimes Christ as Messiah promised, as Son of God, as dying, as rising again; and sometimes the word or doctrine of Christ or his Apostles; but all re∣lating to, and depending originally upon the Father. I shall touch each of these particularly, but with much brevity, because I hope you are not so much unacquainted with these things, as I fear you are in that upon which I principally intend enlargement.

[Sect. 2] I. Justification is ascribed unto God the Father, as him in whom we must beleeve, and upon whom we must depend for it, in many o∣ther Scriptures beside my Text, Rom. 8.33. and 3.30. Gal. 3.8. Hence justification is called the righteousnesse of God, and the righ∣teousnesse which is of God, as he being the 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 a∣bout it, because it issues and proceeds out of the womb of his grace, where this blessed design was first conceived, Rom. 3.24. Being ju∣stified freely by his grace. The goodness and compassionateness of his nature, meeting with the misery and necessity of his poor crea∣ture, 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 contra∣ry 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, Justifi∣cation, 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 justi∣fie 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 righ∣teousness 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 san∣ctified 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. Ac∣cording 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 bene∣fit 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 pich∣es the bounds how far the justifying vertue of his Sons blood shall

extend, and determines the termes upon which it shall be actually en∣joyed. And so 2. It is in respect of Faith, (another, and compa∣red 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 abi∣lity in this behalf to justifie and save, depends meerly upon the will of him that hath appointed it to this office: but of this after∣wards.

So then the grace, power, and authority to justifie, recides origi∣nally 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 designa∣tion, and act what they do act in that kind, not out of any intrinsi∣cal 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 Fa∣thers will. And therefore when men do beleeve in, and depend up∣on 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 gi∣ving Laws to his Creature, (Iames 4.12.) it's his Law that is trans∣gressed 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 Fa∣ther, Mat. 28.18. Iohn 3.35. and 17.2.

Faith acts it self upon the Father as its object in three respects es∣pecially; 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 gracious, not only in forgiving, but also in re∣warding such who duly and diligently seek his favour, grace, and love, in such wayes, and by such means, as he himself hath appointed for that end. Heb. 11.6. But without Faith it is impossible to please him: for he that cometh to God must believe that he is, (there's the former act of Faith touching the truth of his being,) and that he is a rewarder of them that diligently seek him.

Thirdly by trusting in and relying on his might, mercy, grace, and love, for pardon, justification, and eternal salvation, Psalm 52.8. But I will trust in the mercy of the Lord for ever, Rom. 4.5. But beleeveth on him that justifieth the ungodly, Iohn 5.24. But all this (at least since God was manifested in the flesh) in and by Christ, there being no coming to, or believing in the Father but by him, Iohn 14.6. 1 Pet. 1.21. Though formerly he was worshipped and ser∣ved under the name and title of the God of Abraham, the God of Isaac, & the God of Iacob, yet now in the New Testament under the Name and Title of the God and Father of our Lord Jesus Christ, Eph. 1.17. and 3.14.

[Sect. 3] I might here shew also that the word, promise, or record of the Father concerning his Son, is the object of Faith: Yea Abrahams justification is cast upon his beleeving this word of God; So shall thy seed be. For Abraham beleeved God, and it was counted to him for righteousnesse, Gen. 15.6. Rom. 4.3.18. Gal. 3.6.8. Iames 2.23. Now the record which the Father hath given of Christ in the New Testament as the object of Faith, is two-fold. 1. That he is his beloved Son in whom he is well pleased, and that he ought to be heard and obeyed, Mat. 3.17. and 17.5. And 2. That in him is life, and that salvation is now offered to the World by beleeving in, and obeying of him, 1 Iohn 5.9, 10, 11, 12. If we receive the witnesse of men the witnesse of God is greater: for this is the wit∣nesse of God, which he hath testified of his Son. He that beleeveth on the Son hath the witnesse in himself: he that beleeveth not God

hath made him a lyar, because he beleeveth not the record which God gave of his Son. And this is the record which God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life. This testimony which the Father gave of his Son, was partly by voice from Heaven, 2 Pet. 1.17, 18. and partly by those Works which he gave him to finish, by which men saw his glory as the glory of the only begotten of the Father; Iohn 5.36. I have greater wit∣nesse then that of Iohn; for the works which the Father hath gi∣ven me to finish, the same works that do I, bear witnesse of me, that the Father hath sent me, John 10.37, 38. If I do not the works of my Father beleeve me not: but if I do, though ye beleeve not me, yet beleeve the works; that ye may know and beleeve that the Father is in me; and I in him.

[Sect. 4] II. As the Father, so also Christ the Son is in Scripture set forth, as the more immediate object of Faith. Acts 16.31. And they said beleeve on the Lord Iesus Christ, and thou shalt be saved, and thy house. Now ye must know, that Christ is propounded as the object of Faith in several respects, and under several considerations.

[Sect. 5] 1. As he is the Messias of which Moses and the Prophets wrote and said should come. And therefore is Christ called the He that should come, Mat. 11.3. Art thou he that should come, or do we look for another? John 13.19. Now I tell you before it come, that when it is come to passe, ye may beleeve that I am HE. It was one thing to beleeve in general according to the Prophets that Messiah should come, (which was the common Faith of the Jews, and as it should seem of the Samaritans too, Iohn 4.25.) and another thing to be∣leeve in particular, that Jesus which is come is the Christ. This was the Faith of such as did receive him, and cleave to him when he did come, Iohn 11.27. She said, yea, Lord, I beleeve that thou art the Christ the Son of God which should come into the world. The want of which is the destroying sin that lies so heavy upon the Jews, John 8.24. For if ye beleeve not that I am HE, ye shall dye in your sins.

2. Christ as he is the Son of God is made the object of Faith, Joh. 20, 31. But these are written, that ye might beleeve that Iesus is the Christ the Son of God, and that beleeving, ye might have life through his name, Acts 8.37.1 John 5.1, 4, 5. and 4.15. By Faith he is beleeved to be the Son of God, not as Adam was the Son of God, viz. by Creation, Lu. 3. last, in which sence we are all his Offspring, Act. 17.28. Nor yet as the Saints are the Sons of God, to wit by Adoption, Gal: 4.5. but

that he is the begotten, yea the only begotten Son of the Father; so the Son, and so begotten of the Father; as none else is among all the creation of God, John 1.14. and 3.18. He that beleeveth on him, is not condemned; but he that beleeveth not is condemned already, because he hath not beleeved in the name of the only begotten Son of God.

[Sect. 6] 3. Christ as dying and shedding his blood, is the object of Faith; and that by which sinners become justified, Rom. 5.9. Much more then being now justified by his blood, we shall be saved from wrath through him. Rom. 3.25. Whom God hath set forth to be a propitiation through Faith in his blood. Faith eyes the blood of Christ as its object, under a three-fold consideration.

First it believes that Christ did dye and shed his blood for our sins, 1 Cor. 15.2, 3. If ye keep in memory what I preached unto you, un∣lesse ye have beleeved in vain. For I delivered unto you first of all, that which I also received, how that Christ dyed for our sins according to the Scriptures, Mat. 26.28, For this is my blood of the New Testa∣ment, which is shed for many for the remission of sins.

Secondly, that this death and shedding of this blood of Christ is both the only and the all-sufficient means appointed by God to make an attonement for, and to purge away sin, Heb: 1.3. When he had by himself purged our sins, sat down on the right hand of the majesty on high, Revels 1.5. Ʋnto him that loved us, and washed us from our sins in his own blood, &c. Heb. 10.14. For by one offering hath he per∣fected for ever them that are sanctified, Heb. 9.14. How much more shall the blood of Christ who through the eternal spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God.

Thirdly, as it beleeves the blood of Christ to be it, and it alone that is in it self, and by the ordination of God, fully sufficient to take away sin, the guilt of it, or the condemning power, or destroy∣ing nature of it, so accordingly does it relye upon this blood of Christ under the gracious appointment of the Father, to do this great thing for him to particular, in whom this Faith dwells. Rom: 8.25. Whom God hath set forth to be a propitiation through Faith in his blood. In this Scripture there are three things that are especially to be marked in relation to the point in hand. 1. That Christs blood is the blood of propitiation, or that Christ himself is the propitiation by means of his blood, i. e. the reconciler, the procurer of savour, in pardon or remission. 2. That God hath ordained him in his blood thus to be, and accordingly hath proposed and offered him to all the world as a

publick propitiation, but yet so, and upon condition that men have Faith in his blood, i. e. do believe it to be of it self, and by the appoint∣ment of the Father, of sufficient efficacy, force, and vertue, to purge them from their sins. Which Faith also must be of the right kind, or else it will not interesse any man in this great benefit. 3. That which is moreover implyed, is, that the Faith of a man feeling so good a foundation and ground under it, as is the blood of Christ in conjunction with the Fathers will, as by which to be confident of a plenary purgation from all sins, how great, or how many soever they have been, does accordingly safely and securely build there∣upon.

[Sect. 7] 4. Christ as being risen from the dead is the object of justifying Faith, Rom. 10.9. If then shalt confess with thy meuth the Lord Ie∣sus, and shalt beleeve in thy heart that God raised him from the dead, thou shalt be saved, Rom. 4.25. Who was delivered for our offences, and was raised again for our Iustification. And no marvel that the Resurrection of Christ should be the object of sa∣ving Faith, inasmuch as in it is included the beleef of the main foun∣dation Doctrines of the Gospel, and without it Faith could have no firm footing to rest upon touching other great Gospel-truths. As,

1. The beleeving of him to be the Son of God (which is an in∣gredient absolutely necessary in the Gospel-faith) doth at least in great part depend upon the Faith of his Resurrection. For Faith can ground its belief touching his being the Son of God, upon nothing else than that which declares him to be so. But now he is declared to be the Son of God with power, according to the Spirit of holiness, by the Re∣surrection from the dead, Rom. 1.4.

2. The keeping promise and Covenant with the holy Patriarchs and their Seed, (which Faith must needs eye) did depend upon Gods raising Christ from the dead, Acts 13.32, 33. And we declare unto you glad tidings, how that the promise which was made unto the Fa∣thers. God hath fulfilled the same unto us their children in that he hath raised up Iesus again as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee. And again, Acts 2.30, 31. Therefore being a Prophet, and knowing that God hath sworn with an Oath to him, that of the fruit of his loyns, according to the flesh, he would raise up Christ to sit upon his throne; he seeing this before, spake of the Resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.

3. The Resurrection of Christ is so necessary to Justification, and to the Faith of it, that take away this, and Justification, and the beleef of it are all laid in the dust, 1 Cor. 15.14, 17. And if Christ be not risen, then is our preaching vain, and your Faith is also vain. And again vers. 17. And if Christ be not raised, your Faith is vain, ye are yet in your sins. Without beleeving is no ju∣stification, and if there had been no Resurrection of Christ, there could have been no Faith touching that attonement that is now made by his death. For could men have beleeved that the death of Christ had been of sufficient force and vertue to expiate sin, had it not been manifested by his Resurrection? surely no. For so long as he was under the power of death, he was under the power of sin, of which death is but the wages, For in that he dyed, he dyed unto sin (saith the Apostle,) Rom. 6.10. The sting of Death, (to wit, that which gives it power of prevailing over the creature) is sin, 1 Cor. 15.56. And the time when that saying, O death, where is thy sting, O grave, where is thy victory, shall be brought to passe, is not till the day of Resurre∣ction, When this corruptible shall have put on incorruption, and this mortal immortality, 1 Cor. 15.54. And therefore as the Saints shall not actually and perfectly be delivered from all the effects of sin till the day of their Resurrection, so neither was Christ delivered from that burden of other mens sins which he bore in his own body, untill he rose from the dead. And if sin had been too hard for him in keeping him under the power of death, it would much more have been too hard for us.

But in that God raised Christ from the dead, he did as it were there∣by acknowledge satisfaction for the debt of mens sins, which he by his death, as a surety had discharged. While he lay in the grave he was detained as a prisoner for other mens debts, but when the pri∣son doors were opened and he let out, the Father acknowledged sa∣tifaction, and did as it were seal him in the behalf of those for whom he undertook, a release and discharge. By his entring into suffer∣ing, he took the sins of the world upon him, but by his Resurrection by which he came out of his suffering-state, he put them off. As in his suffering he was made sin for us, and dealt with as if he had been a sinner, so by his Resurrection he was justified from those sins which were imputed to him. And unlesse he had been first justified from our sins, which were imputed to him all the while he suffered, we could not have been justified from them our selves. And there∣fore no marvel that the Apostle should attribute our Justification

with a Rather, unto the Resurrection of Christ, than to his Death, as he does, Rom. 8.33, 34. Who is he that condemneth? it is God that justifieth: it is Christ that dyed, yea rather that is risen again. He seems to feel a firmer footing for his Faith in the Resurrection of Christ, than in his death; more to bear him out against the accusati∣ons of any that had a mind to condemn him: the answer which a good conscience makes, it is by the Resurrection of Christ from the dead, 1 Pet. 3.21.

4. I might here add; that the beleef of the Resurrection of our bodies at the last day, and the eternal judgement that will follow thereupon, (which are two great Arricles of the Christian Faith, and fundamental Doctrines, Heb. 6.2.) does depend upon our beleef of the Resurrection of Christ. For if Christ the Son of Gods love, him in whom his soul delighteth more than in any man; should not have been raised by the glory of the Father, there would have been little reason for any other man to expect so great a favour. But now is Christ risen from the dead, and is become the first fruits of them that slept, 1 Cor. 15.20. as a pledge of their Resurrection also. In that any have a lively hope of being raised again to an inheritance uncor∣ruptible, and undefiled, and that fadeth not away, they are thereunto begotten by the resurrection of Iesus Christ from the dead; so saith the Apostle 1 Pet. 1.3, 4 And again verse 21. In that God raised him up from the dead, and so gave him glory, it was that our Faith and hope might be in God, that he will do so to us likewise. For God hath both raised up the Lord, and will also raise up us by his own power, 1 Cor. 6.14. For if we beleeve that Iesus dyed, and rose again, even so them al∣so which sleep in Iesus, will God bring with him. 1 Thes. 4.14. Be∣cause I live, ye shall live also, saith he who is the Resurrection and the life. Iohn 14.19. and 11.25.

And that there shall be a righteous Judgement following the Re∣surrection, and that Christ Jesus shall be the Judge, is such a thing of which the Father hath given assurance, or offered Faith unto all men, in that he hath raised him from the dead, Acts 17.31.

[Sect. 8] 5. The Word, Gospel, or Doctrine of Christ, and of his Apostles, is so the object of Faith, as that salvation is promised unto the right beleef thereof, Mark 16.15, 16. Go ye into all the World, and preach the Gospel to every Creature: he that beleeveth, and is baptized, shall be saved. 2 Thes. 2.13. Because God hath from the beginning chosen you to salvation through sanctification of the Spirit, and beleef of the truth. 2 Thes. 1.10. When he shall come to be glorified in his Saints,

and to be admired in all them that beleeve, (because our testimony among you was beleeved) in that day.

The Doctrine of Christ and of his Apostles, may well be counted the object of Faith: inasmuch as to beleeve it, is all one as to beleeve that the Father hath set forth his Son to be a propitiation for sin, through Faith in his blood; and so it is to beleeve that Christ dyed for our sins, according to the Scriptures, and that he rose again the third day, according to the Scriptures; because the Doctrine of the Gospel, is a testimony and declaration of these things, and he that beleeves the one, beleeves the other also. Gods giving his Son to dye, and Christs dying, and rising again, without a declaration of the mind and counsel of God thereabout, as viz. for what cause, up∣on what account, and for what end he did so: as also upon what termes and conditions, men shall reap the fruit of his Death, Resur∣rection and Intercession; I say the one without the other does not seem to be the adequate object of Faith, but both together are. For which cause the Doctrine of the Gospel in its Enunciations, Pre∣cepts, and Threatnings, as well as in its Promises, is the object of Faith. And because the Doctrine of the Gospel, contains, declares, and amply sets forth all these things, together with those things which are to come, viz. the Resurrection of the Dead, and Eternal Judgement, in order to which the former, first take place, as being all of them matters about which Faith is busied, therefore is it, that the Doctrine of the Gospel, is frequently called the Faith, Gal. 1.23. and 3.2, 5, 23. Acts 6.7. Romans 1.5. 1 Tim. 4.1. Iude 3. And so now I have done with my first point touching Faith, viz. the object of it, or the beleeving of what, it is, that shall be imputed for righteousness.