Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	blood_n	purge_v	sanctify_v	1,142	5	9.4967	5	false

Text snippets containing the quad

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

gracious not only in forgiving but also in rewarding 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 served 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 witnesse 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 witnesse then that of Iohn for the works which the Father hath given 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 beleeve 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 unlesse 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 Testament 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 Vnto him that loved us and washed us from our sins in his own blood c. Heb. 10.14 For by one offering hath he perfected 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

the wisdom and gravity of a great Apostle It is a good rule by which to make judgement of the ill opinions and practices then reigning among men in the Apostles times viz. by their zealous and faithfull engagements against them as declared in their Epistles though they do not in so many words charge such and such men with holding or practising such or such things And so when we find the Apostle Heb. 10. so mightily labouring in this business when he hath to do with the beleeving Jews that were under temptations of looking back arguing from the Old Testament that it was never Gods intent to set up those Sacrifices under the Law to take away sin or to purge the conscience but that they served only unto an outward purification and to be as a School-master to bring to Christ by the offering of whom once for all are perfected for ever those that are sanctified it may be easily collected that certainly the unbeleeving Jews did firmly hold the contrary and that the beleeving Jews were in danger of being shaken in their Faith hereabout to prevent which and to establish them firmly in the truth is the prize for which the Apostle runs as in the Epistle in general so more especially in those passages of it in the ninth and tenth Chapters which do more immediately concern this business See more particularly hereabout Heb. 10.1 4 5 9 10 11 12 14.18 and 9.12 13 14 22 25 26. and 1.3 Acts 13.39 These three now mentioned most erronious and highly dangerous opinions held by the obstinate Jews I take to be wrapt up by the Apostle in Rom. 9.31 32 33. But Israel which followed after the law of righteousnesse hath not attained to the law of righteousnesse wherefore because they sought it not by faith but as it were by the works of the law for they stumbled at that stumbling-stone as it is written behold I lay in Zion a stumbling-stone and a rock of offence and whosoever beleeveth on him shall not be ashamed That Christ was and is a stumbling-stone unto the Jews because of his being Crucified is that I shewed before such a thing falling crosse to their received opinion that the true Christ should never dye they thereupon thought they had good reason to reject him and those that taught in his name as being confident for that very reason he could not be the Messiah So that those two opinious 1. That the true Christ should never dye and secondly That Jesus was not the true Christ because he did suffer death are both implyed in that saying ver 32. They stumbled at that stumbling-stone and then the third thing viz. their expectation of remission of sins and acceptation with God by the legal Sacrifices and other Mosaical observances is that which in the 31 and 32. vers is called their following after or seeking the law of righteousness i. e. as I conceive that Law or Covenant by which God hath promised to count men righteous this indeed they sought to come under but missed it because they sought it not in Gods way of beleeving in Christ Jesus and him crucified for they stumbled at that stumbling-stone but as it were by the works of the Law i. e. I conceive they so sought it as if the termes of attaining it appointed by God had been the doing those works of the Law Sect. 6 4. Another erronious opinion of the unbeleeving Jews wherein some also of those who did in a sort believe did comply with them was this that the Gentiles could not be justified or saved unlesse they became prosylites to their Religion and were circumcised and so kept the law of Moses Acts 15.1 5. And certain men which came down from Judea taught the brethren and said except ye be circumcised after the manner of Moses ye cannot be saved Which yet is more fully exprest vers 5. But there rose up certain of the Sect of the Pharisees which beleeved saying that it was needfull to circumcise them and to command them to keep the Law of Moses Which dangerous opinion being obtruded upon the beleeving Gentiles to the great unsettlement of many of them thereupon the Apostle Paul who was the Apostle of the Gentiles to the end he might undeceive such as had been surprised with it and strengthen the Brethren against the infection of it wrote as to the Churches in Galatia so to this at Rome in both which Epistles he doth at large counter-argue this together with the other fore-mentioned soul-destroying opinions Sect. 7 In flat contradiction therefore unto these opinions aforesaid our Apostle in my Text doth affirm That to him that worketh not that is to the Gentile who never had observed or kept the Law of Moses who never had followed after righteousnesse Rom. 9.30 but had lived without God in the world and as an alien from the Common-wealth of Israel But beleeveth on him that justifieth the ungodly That is though he do not nor have done the former yet if he do the latter that is if he shall believe on him that came into the world to save sinners and which in due time dyed for the ungodly His Faith that is this faith of his and not those works of the Law shall be counted to him for righteousnesse This then is clearly the doctrine of the Text that a poor Idolatrous Heathen that had no precedent Works of the Law to commend him of which the Jews boasted and in which he trusted and though such as should never after his beginning to beleeve be either circumcised or offer the Sacrifices for sin commanded in the Law or perform other Jewish Rites yet in case he did but beleeve and should indeed really imbrace the Gospel the doctrine of Jesus he should most certainly be justified and persevering therein be undoubtedly saved the highest and most confident pretention of the Jew to the contrary notwithstanding That the fastning of this naile is the very scope and drift of the Apostle not only in the words of my Text but also in his precedent and subsequent discourse as well that which goes before as that which follows after my Text is that which I shall now as briefly as well as I may come plainly to set before you I shall carry you no further back then to Rom. 3.21 But now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets The righteousness of God that is I conceive Gods way and termes of making or accounting men righteous Without the Law is manifested that is in and by the Gospel it is declared published tendred and offered in the beleeving and imbracing of which Gospel and the termes of grace therein propounded a man may attain this righteousnesse though he had never heard of the Law Though its true also that the same way and termes of Justification is witnessed and asserted in the Law and the Prophets which is now published and tendered by the Gospel Which way of

forgive Trespasses that their Faith whatever otherwise it be is not of the right kind neither such as will avail them to Justification for where there is no forgivenesse from God as there is not where there is not forgiving of men there 's no Justification and where there is no Justification there is no justifying Faith How then will they be able to evince their Faith to be of the justifying kind who are apt to render evil for evil and to bear grudges one against another upon account of injuries received and to ease themselves by throwing the burden of others weaknesses wholly upon them by spreading and aggravating them and that too before all due means on their part have been used to cure them I might but I will not enlarge this Sect. 18 9. There are other wayes and veins wherein Faith works by Love as viz. by doing to all men in point of Commerce and Dealing as they themselves would be done unto in like case Mat. 7.12 not using any deceit or fraud not taking advantage of others weaknesse not cruelly working upon others necessities for men would not be so served themselves but setting the law of Neighbourly and Brotherly love before them in all their civil transactions and affairs with others But I shall not enlarge further upon this Doctrine of Love as it is an effect of Faith having already dwelt longer on it than at first I intended Only let it be remembred for a close of this matter that mens love to God and men in these and other-like wayes of working holds proportion with their Faith so that where they are rich in Faith they abound in Love and where they are poor and low and narrow-spirited in acts of Love to God and of kindnesse mercy and bounty to men it 's a sure signe their Faith is not well thriven 2 Thes 1.3 We are bound to thank God alwayes for you Brethren as it is meet because that your Faith groweth exceedingly and the charity of every one of you all towards each other aboundeth Mark if you hear of their Faith growing exceedingly to be sure you will hear also of their love abounding also And thus I have now dispatched also the handling not only this property of Faith but also this branch of the Doctrine of Justification which concerns the nature of that Faith which shall be counted unto men for Righteousnesse CHAP. XII Shewing that Faith is counted for Righteousnesse both as it entitles men to the justifying virtue of Christs Blood and as it puts them under the protection and promise of the Gospel as it is a fulfilling of it And so discovers the opinion of Mens being justified before Beleeving and of being justified by beleeving only in the Court of Mans Conscience to be unsound Sect. 1 I Have already been shewing 1. The beleeving of what and 2. What beleeving it is that shall be counted for Righteousnesse Now I shall come in the 3. and last place to shew how or in what sence this Faith is counted unto men for Righteousnesse For counted for Righteousnesse it is so saith our Text. But to him that worketh not but beleeveth on him that justifieth the ungodly his Faith is counted for righteousnesse Or which is the same is reckoned to him for righteousnesse Rom. 4.9 Or imputed to him for righteousnesse Gal. 3.6 Rom. 4.22 23 24. For our Apostle useth this three-fold variety of expression to set out the same thing For the better understanding of this point I will shew you 1. Negatively how it is not counted for Righteousnesse or which is the same how it does not justifie It does not justifie or is not reckoned for Righteousnesse as Christ his Death and Blood is viz. by way of attonement Rom. 5.9 11. for that 's the incommunicable property of Christs blood Heb. 1.3 which is reckoned to us for Righteousnesse too in a sence proper to it for Christ is said to be made unto us righteousnesse 1 Cor. 1.30 and so he is when the attoneing virtue of his Blood the power and efficacy of his Death and Resurrection is made over conveyed reckoned or imputed to us for our Justification But this in a way infinitely superior to the Imputation of Faith for Righteousnesse for Faith it self and the activity of that and all other Graces in their Sphear become acceptable with God as built and bottomed upon that sure foundation Christ Jesus And therefore I exceeding much desire that the Lord Jesus may have all the glory of your confidence touching the merit of Remission of your sins and that your confidence about Justification have nothing to do with Faith but as that thing which God hath ordained to entitle you to the other and the gracious priviledges annexed to it nor with works further than they are appointed by God to render your Faith a substantial and not deceitful title 2. But come we then to shew in the affirmative how Faith is counted for Righteousnesse and this I shall according to my understanding lay out to you in two things Sect. 2 1. Faith is a means of our Justification or is reckoned toward our righteous-making as it is a means appointed by God to interesse us in the benefit of Christs death and the attoneing vertue of his Blood for our pardon and acceptation For though it 's true Christ gave himself a ransome for all 1 Tim. 2.6 and tasted death for every man Heb. 2.9 yet all are not thereupon delivered from their sins and why but because they have not that Faith which should give them a right and propriety in the justifying vertue of his Death For Christ was not given to dye for men upon such terms as that they should reap the benefit of his Blood in the pardon of their sins however they should carry themselves towards him well or ill And therefore the Apostle plainly declares how men by miscarriage towards Christ may cut themselves short of the benefit of his death Gal. 5.2 4. Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing And again verse 4. Christ is become of none effect unto you whosoever of you are justified by the Law Which could not be if Christ were not given if Christ did not dye for men conditionally See 2 Pet. 2.1 1 Cor. 8.11 Heb. 10.29 Sect. 3 Which condition or proviso is plainly laid down John 3.16 God so loved the world that he gave his only begotten Son but with this proviso mark it that whosoever beleeveth in him should not perish but have everlasting life Though Christ be given for the World yet mens not perishing by means of this gift but enjoying eternal life is suspended upon their beleeving in him So that it 's mens beleeving that does enstate them in the justifying saving vertue of Christs death Another like place is that Rom. 3.25 Whom God hath set forth to be a propitiation through Faith in his blood 1. God hath set him forth as a publick