The doctrine of faith, justification and assurance humbly endeavoured to be farther cleared towards the satisfaction and comfort of all free unbiassed spirits, with appendix for peace / by Robert Dixon, prebendary of Rochester.

EXPLICATION.

THis Apostle saith —Righteousness cometh not of the Law,* 1.1 —And the Inheritance is not of the Law, but by Promise, and faith in that Promise. Both these sayings carry the same sense: that is, The right of an Inheritance (which is the best Right,) cometh not of the Law, but of Faith. And both these sayings carry the same Reason, because they argue the same Conclusion, viz. That a man is not Justified by the Law, but by Faith; For if a man be Justified by the Law, or if his Right of Inheritance be by the Law,* 1.2 then Faith is made void, and the Promise void: But being justified by his Grace,* 1.3 we are made heirs to the hope of Eternal Life.

So that to be justified by Faith, and to be made an heir of God, are all one in effect, or the latter is but the property or consequent of the former. In like manner to be counted Righteous, or as in the

Text, for Faith to be counted for Righteousness, is all one as to be justified; For St. Paul alledgeth these words to prove the Doctrine of Justification by Faith: and to have Right accounted to any person, is to justify that Person, Rom. 4.6. Gal. 2.16. There∣fore this great saying, That Abraham believed in God, and it was accounted to him for Righteousness, is to this effect. That Abraham was justified by his Faith.

The Subject is Justification.

The Points, 1. God, 2. Account, 3. Thing, 4. End.

God the Cause of Justification:* 1.4 —It is God that justifieth, so the Hebrew Text; Abraham believed in God, and he imputed it to him for Righteousness. God was the Agent that imputed Faith to Abraham for Righteousness. St. Paul follows the Septuagint, but the sense is all one. For if actually God imputed Abrahams Faith unto him for Righteousness, then it must needs follow passively, that Abrahams Faith was imputed to him for Righteousness.

2. The Account.* 1.5 The Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred, reasoning, concluding, numbring, reckoning, impu∣ting.

The great Arts of counting are Logick and Lo∣gistick.

1. Logick is the counting of Sayings, according to their rations or reasons, as they are composed into their Conclusions, and resolved into their Prin∣ciples.

2. Logistick is the counting of Numbers, accor∣ding to their rations or rates, as they are compo∣sed

into their Powers, and resolved into their Roots.

And as in Logick the Conclusion is the effect of two Sayings rightly figured, when one of those Say∣ings is the cause of that effect, and the other Saying is the reason or mean between the Cause and the Effect: So in Logistick, The Power is the Product of two Numbers rightly multiplyed, when one of those two Numbers is the Root of that Power, and the other is the Rate between the Root and the Power. Both these Countings or Reckonings, or Reasonings, do manifest the ration or Rate of a Saying to a Saying, and of a Number to a Num∣ber.

So that to Account, is to conclude by Reasoning or Numbring; by arguing to find the Conclusion; by addition to find the Total, by Multiplication the Product, by Division the Quotient.

The Word is used thus in several places.* 1.6 —Reck∣on your selves to be dead unto sin, &c.* 1.7—Therefore we conclude that a man is justified by Faith, —I reckon that the sufferings of this life, are not worthy of the glory that shall be revealed,* 1.8 —Accounting that God was able to raise him up even from the dead. —We say, that Faith was reckoned to Abraham for Righteousness. —The children of the Promise are counted for the seed.* 1.9 —Now to him that worketh the reward is not counted of Grace but of Debt: —Blessed is the man to whom the Lord will not impute sin.* 1.10 —If the Circumcision keep the Righteousness (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Rights of the Law) shall not his uncircumcision be counted for Circum∣cision?

—But to him that worketh not,* 1.11 but believeth on him, that justifyeth the ungodly, his faith is accounted for Righteousness.* 1.12 — Blessed the man to whom the Lord imputeth Righteousness without works.

3. The thing accounted is Faith;* 1.13 that is, Faith was the Reason, whereby God concluded Abraham Righteous: Faith was the Medium that inferred that Conclusion. Gods Promise was the Cause, Abrahams Righteousness was the Effect; Abrahams Faith was the means that produced this Effect from that Cause.* 1.14 —The Promise that he should be the Heir of the World, was not to Abraham and his seed through the Law, but through the Righteousness of Faith. So by Faith the Promise became effectual.

1. This Faith was real in Abraham, and really im∣puted to him for Righteousness;* 1.15 —he was strong in Faith, giving glory to God.

2. This Faith was his own proper Faith; else how could he be accounted the Father of the faith∣ful, if the Faith accounted to him were not his own. So the Un-circumcision which is counted for Cir∣cumcision, is not another mans; but his own Cir∣cumcision to whom it is accounted. And that Sin, that is imputed, or not imputed, is not another mans sin, but his own sin. And that Righteousness, which is accounted to any man, is not the Righteousness of another; but his own Righteousness to whom it is accounted.

[Reason.] Because, When we account or impute to any person any thing that is not his own but another mans, our account is not right.

4. The End, for which Faith was accounted,* 1.16 is Righteousness.

* 1.17 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is of various signification, as is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

1. Legally it is taken for doing Right to all, or giving every one his due by Law.* 1.18 —The Innocent and Righteous slay thou not.* 1.19 —He that ruleth over men must be Righteous: —Herod feared John Baptist,* 1.20 knowing that he was a just man.* 1.21 —Zachariah and Eli∣zabeth were both righteous before God, walking in all the Commandments and Ordinances of the Lord blame∣les;s. —Jacob s;aith,* 1.22 So shall my Righteousness answer for me. —Not for thy Righteousness, &c. Deut. 9.5. Ps. 45.7. Thou lovest Righteousness, &c. Prov. 16.8. Better is a little with Righteousness, then great Re∣venues without Right: —He looked for Righteousness,* 1.23 and behold a Cry: —He hath appointed a day,* 1.24 in the which he will judge the World in Righteousness. —He that doth Righteousness is Righteous.

2. Morally for kindness and Courtesy, Libe∣rality and Bounty, giving more then is due by Law, through Love.* 1.25—The Righteous sheweth mercy and giveth. —The Righteous giveth and spareth.* 1.26—Stand still that I may reason with you,* 1.27 of all the Righteousness of the Lord, which he did to you, and to your Fathers. He that hath clean hands, and a pure heart,* 1.28 shall receive the blessing from the Lord, and Righteousness from the God of his Salvation. —He hath dispersed abroad;* 1.29 he hath given to the poor; his Righteousness remaineth for ever.—Seek ye first the kingdome of God,* 1.30 and his Righteousness.* 1.31—For therein the Righteousness of God

is revealed from faith to faith; signifying the kind∣ness of God; because opposed in the next verse, to the wrath of God.* 1.32—But now the Righteousness of God, without the Law, is manifested. 1. The kindness, as it is taken vers. 21, 25, 26. compare Eph. 2.7. where the Apostle, to express the same thing, useth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—That he might shew the riches of his Grace, in his kindness towards us: So Tit. 3.4. After that the kindness and love of God appeared: kind∣ness here, is the very same with Righteousness be∣fore.* 1.33—Now he that ministreth seed to the Sower, &c. Increase the fruits of your Righteousness, i. e. kindness in contributing to the poor Saints.—Take heed that you do not your Almes before men: The Right Ori∣ginal there, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 properly in the New-Testament is to do a kindness. And this significa∣tion was familiar to the Eastern Greeks in Asia, after whose Idiom the New Testament was written:* 1.34 But to the Western Greeks in Europe it was more strange.

3. Jurally for Propriety,* 1.35 or Right.—Thy People shall be all Righteous, they shall inherit the Land for ever. — Let them be blotted out of the book of the Living,* 1.36 and not be written among the Righteous, i.e. The Israelites the Righteous heirs of the Land, upon Record.—This Gate of the Lord into which the Righteous shall enter,* 1.37 i. e. Israelites; for strangers might not enter into the Temple: but remained in the outward Court.* 1.38—So shall my Righteousness answer for me in time to come, i. e. all the young spotted cattle, I have right to for my wages.* 1.39 —Let them be glad that favour my Righteousness,* 1.40 i. e. my Righteous Cause.

—Better is a little with Righteousness, then great reve∣nues without Right. —Which justify the wicked for re∣ward;* 1.41 and take away the Righteousness of the Righteous from him.* 1.42 —Noah became Heir of the Righteousness which is by Faith.* 1.43 —His faith is counted for Righteous∣ness. — Abraham received the signe of Circumcision, a Seal of the Righteousness of the faith which he had, be∣ing uncircumcised,* 1.44 that he might be the father of all them that believe; which was no Moral Righteous∣ness, but a Jural Right of Dignity. —For the Promise that he should be the Heir of the world, was not to Abra∣ham, or to his seed through the Law, but through the righteousness of Faith. Now promise, and Heir, are matter of Right: So the word Righteousness signi∣fies in divers places of this Epistle.

Compare Gal. 3.18. —For if the Inheritance be of the Law, it is no more of promise. What is meant in one place by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a general word for Right, the same is expressed in the other, by the special word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the best kind of Rights. Also to have Right by the Law,* 1.45 or to have the Inheritance by the Law, is the same in sense. And then the Promise is frustrate—For if they which be of the Law, be heirs, Faith is made voyd, and the Promise made of no Effect.* 1.46

The word Righteousness is taken in this last sense jurally for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jus or Right; supposed in all Acts of Justice, Equity, and Righteousness; opposed to Injustice, Iniquity, and Unrighteousness.

For whensoever any of these Acts are done to any person, that person is supposed to have some Jus or Right; otherwise we can do him no Injustice, In∣jury,

or Wrong. For as where there is no Law, there is no Sin; so to him that hath no Right, there can be done no wrong, as to Slaves.

[Reas. 1] Because Right, signifies the effect of Gods Pro∣mise. God promised a Right of Alliance, Issue, In∣heritance; and therefore Abraham had a Right, Ti∣tle, and Interest to all these; else the promise had been unjust, and of no effect.

[Reas. 2] Because the New Testament so expresseth it: But to him that worketh not,* 1.47 but believ••th in him that justifieth the ungodly, his faith is counted for Righte∣ousness: Even as David also describeth the Blessedness of the man, unto whom God imputeth Righteousness without Works; So also in the 10, 11, 12, 13, 22, 23, 24 verses of this Chapter.

[Reas. 3] Because the Old Testament so expresseth it.* 1.48 Then stood up Phinehas, and executed Judgment, and so the Plague ceased. And this was counted to him for Righ∣teousness to all generations for evermore. This gave him a Right to the Fee-simple of the Priesthood, to him and to his Heirs for ever; for so the Char∣ter runs:* 1.49 —And the Lord spake unto Moses saying, Phinehas the son of Eleazar the son of Aaron the Priest, hath turned my wrath away from the children of Israel (while he was zealous among them) that I consumed not the Children of Israel in my jealousy. Wherefore, behold I give unto him my Covenant of Peace, and he shall have it, and his seed after him, even the Covenant of an everlasting Priesthood; because he was zealous for his God, and made an atonement for the Children of Israel. He had a Right to the Priesthood before by

[Reas. 4] his Birth; but this was a Corroboration for ever.

Because all Rights consist in accounting, which is their Essence; As that the use, fruit, or propriety of such a thing, is accounted or reckoned to such a per∣son, as belonging to him, and not to another.

Thus God by his promise accounted to Abraham a Seed to be multiplied into the higher Powers of Numbers, As into Squares, Cubes, Squares of Squares, Squares of Cubes, and Cubes of Squares, i.e. into Tens, Hundreds, Thousands, and hundred Thou∣sands, and thousand Thousands; till they were num∣berless as the Starres of Heaven. And the Root unto all these Powers, was but the Binary of Abra∣ham and Sarah; old, dry, and dead in Body: but young and lively in Faith.

[Illustration.] Thus the working servant hath Right to his wa∣ge, by the meanes of his work.

The Son that worketh not, hath right to his main∣tenance by his Birth. The first born Son hath right to his Inheritance by his Majority or Primogeniture.

The Believer hath no Right by Birth, nor by Works, but by Faith only; of Grace, not of Debt. This Faith is but a personal Act,* 1.50 but the right there∣by is a real, permanent, and hereditary Benefit.

Thus Right to Blessedness, was the effect; where∣of Gods Promise was the Cause, and Abrahams Faith the means, whereby that Cause wrought this effect.

The summe is; God by his Promise counted to Abraham a Right, and accounted his Faith for a means to obtain that Right: So his Faith was ac∣counted

for his Right, and his Right was accounted to him for his Faith.

Abrahams Rights were, Issue, Inheritance, and chiefly Alliance with God;* 1.51 therefore God is called the God of Abraham, which is blessedness in the Ab∣stract, i. e. Heavenly blessedness, not expresly so mentioned, but contained in the Promise, which wise Abraham in his reasoning well understood, though a farre off;* 1.52 and made a right reckoning of it, accoun∣ting that God was able to raise from the Dead. And that God was bountiful so to do, to be his exceeding great reward; every way for Issue, for Inheritance: but especially for Eternal Life.* 1.53—For he looked for a City, which hath foundations, whose builder and maker is God.* 1.54 —And he desired a better Country, then the Land of Canaan was; even a heavenly, and a better life then this: For God is not a Benefactor to the Dead, while they are dead. He is not the God of the Dead, but of the Living. And therefore that he may again become to them a God, he raises them from the Dead unto Eternal Life; Because that is the great Blessing which they want, and he only can gives, and it is fitting only for his children to receive; and therefore he hath prepared for them a City, even Jerusalem which is above, which is the Mother of us all:* 1.55 Christ reasoneth just so. —They which shall be counted worthy to obtain that World, and the Resur∣rection from the Dead, neither marry, nor are given in marriage; Neither can they die any more: but are equal unto the Angels, and are the children of God, be∣ing the children of the Resurrection. Now that the

Dead are raised, even Moses shewed in the Bush, when he calleth the Lord, The God of Abraham, the God of Isaac, and the God of Jacob; For he is not a God of the Dead, but of the Living; for all live unto him.

Now the Title that Abraham had to all these Rights, was not his generous Birth, nor his Righ∣teous works; but his acceptation of Faith, Jus Fidei,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 3.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 4.11, 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 9.30. Faith-right opposed to Birth-right and Work-right.

[Reas 5] Because accounting is the common Genus to both Justifying and Condemning, for Accounting is a Word larger then Justifying or Condemning; and therefore is the common Genus to them both, being acts of accounting.

To Justify is to acquit as just to some reward. To condemn is to adjudg as sinful to some Punish∣ment. —For I will not justify the Wicked.* 1.56 —The Lord will not leave him in his hand,* 1.57 nor condemn him when he is judged.* 1.58 —Blessed is the man to whom the Lord will not impute sin.

[Reas. 6] Because Abrahams Tenure to hold this Right, was the obedience of the Faith by which he had that Right.

Therefore he was accounted Righteous, only by his Faith; but he kept his Righteousness by his Love and Duty that proceeded from his Faith, as of the offering up of his Son.

And so he had a full assurance to himself of his own Faith, by which he obtained so much Right,

and by his works his Faith was made perfect.* 1.59 So the word Justify, signifies to hold as well as to have a Right.

[Reas. 7] Because, after Gods accounting Abraham righte∣ous, God confirms his Right by an Oath. —By my self have I sworn,* 1.60 saith the Lord, for because thou hast done this thing, and hast not withheld thy Son, thine only Son; That in Blessing I will bless thee, and in mul∣tiplying I will multiply thee, &c.

The effect of this was;* 1.61 That Abraham might claim that Right which he had to the Promises which God had made, and now obliged himself to the Per∣formance. For Juramentum comes from Juro, and Juro from Jus Juris, because the right and best use of an Oath is to confirme and decide rights; for when a Right is voideable, an oath makes it immuta∣ble; and when a Right is Litigious, an Oath decides, and puts it out of question, Heb. 6.16.

This was Juramentum Fidelitatis, to perform the Faith God had given by Promise: God swears Fe∣alty to his Homager, to Dust and Ashes, to be a Pro∣tector and Benefactor unto him. Yea, when Abra∣ham was dead,* 1.62 he was not ashamed to be called his God, and the God of Isaac and Jacob when dead, because he had prepared for them a City. Now the Oath of fealty is usually taken by the vassal to his Lord. A wise man may find cause to doubt, whi∣ther this be only reasonable, or no.

Note by the way; That Gods Oath was volun∣tary, as all Oaths should be; else all soul-Liberty is destroyed.* 1.63 —Put I pray thee thy hand under my thigh,

and I will make thee swear, &c. Abraham prayed his ser∣vant to swear; He was his slave born in his house, yet he forced him not in this. So Jacob to his Son Joseph. If I have found grace in sight,* 1.64 put I pray thee thy hand under my Thigh, and deal kindly and truly with me; bury me not I pray thee in Aegypt.

[Reas. 7] Because Abraham was legally and morally Righ∣teous before he believed the Promise,* 1.65 and yet h was not justifyed by that Righteousness, nor by the Estimatory Faith which he had in God, as a great Benefactor, who was feared and worshipped by him:* 1.66 but when he received the Promises. That Promiso∣ry faith justified him,* 1.67 i. e. gave him a Title to those Promises, of Issue, Inheritance, and Alliance, even be∣fore the Ceremonial work of Circumcision fourteen yeers.

So that he was meerly justified by his Faith in the Promises Gen. 15.9. 'Till when, Abraham never made the least mention of an Issue or Inheritance.

[Reas. 8] Because it is the Scope of the Apostle, to prove Justification by Faith.—So then,* 1.68 they that are of Faith, are the children of faithful Abraham. And the Scripture foreseeing that God would justify the Hea∣then through Faith, Preached before the Gospel unto Abraham, saying, In thee shall all the Nations of the Earth be blessed. So then, They that are of Faith, are blessed with faithful Abraham.

[Concl.] Therefore, What Right had Abraham to such an Issue, and such an Inheritance, and Alliance, more then other men, whose Bodies were younger and stronger, but only this; That such an Issue, Inheri∣tance

and Alliance was counted, and unto him for His; and his Faith was counted unto him for the Reason of it, i. e. for his Title to it.

So what right hath the Servant, who worketh to his wages, but only that his wages are accounted to him for His, and his work is accounted to him for the reason of it.

And what Right hath the Son that worketh not to maintenance, more then the Servant, who wor∣keth, but only this; That maintenance is accoun∣ted to him for His; and his Birth is accounted to him for the reason of it.

And what Right hath the first born Son to his Fathers Inheritance, more then his yonger Sons, who are born to his Father as well as he, but only this; That the Inheritance is counted to him for His; and his Primogeniture or Majority is accoun∣ted to him for the reason of it, i.e. for his Title to it, which therefore is called his Birth-right: though that word be too wide; for it is his Primogeniture, or first Birth-right in order before the rest, which giveth unto him his Right.

And so the Believer in God, who as to God, hath neither Works nor Birth, What right hath he to Blessedness more then an unbeliever, but only this; That Blessedness is accounted His; and his Belief is accounted to him for the Reason of it, i.e. for his Title to Blessedness.

Hence the Apostle mentioning matter of right in Abrahams case, constantly useth the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies to count, And reckoning, Ratioci∣nation,

and Counting, are all one in effect in Logick and Logistick.

Notes

• * 1.1

  Gal. 2.21. Gal. 3.18.
• * 1.2

  Ro••. 4.14.
• * 1.3

  Tit. 3.7.
• * 1.4

  Chap. 1. God justifi s. Rom. 8.33. Gen. 15.6.
• * 1.5

  Cap. 2. Accounting.
• * 1.6

  Rom. 6.11.
• * 1.7

  Ro••. 3 28. Rom. 8.18.
• * 1.8

  Heb. 11.19. Rom. 4.19.
• * 1.9

  Rom. 9.8. Rom. 4.4.8.
• * 1.10

  Rom. 2.26.
• * 1.11

  Rom. 4.6.
• * 1.12

  Rom. 4.6.
• * 1.13

  Chap. 3. Faith.
• * 1.14

  Rom. 4.13.
• * 1.15

  Rom. 4.20.
• * 1.16

  Chap. 4.
• * 1.17

  Righteousness.
• * 1.18

  Ex. 23.7.
• * 1.19

  2 Sam. 23.3.
• * 1.20

  Matth. 6.20.
• * 1.21

  Luc. 1.6.
• * 1.22

  Gen. 30.33.
• * 1.23

  Is. 5.7.
• * 1.24

  Act. 17.31.
• * 1.25

  Ps. 37.2.
• * 1.26

  Prov. 21.26.
• * 1.27

  1 Sam. 12.7.
• * 1.28

  Ps. 24.4.
• * 1.29

  Ps. 112.9.
• * 1.30

  Matth. 6 3 3.
• * 1.31

  Rom. 1.17.
• * 1.32

  Ro••. 3.21.
• * 1.33

  2 Cor. 9.10.
• * 1.34

  Is. 60.21.
• * 1.35

  Ps. 69.28.
• * 1.36

  Ps. 118 20.
• * 1.37

  Gen. 30.33.
• * 1.38

  Ps. 35.27.
• * 1.39

  Prov. 16.8.
• * 1.40

  Is. 5.23.
• * 1.41

  Heb. 11.7.
• * 1.42

  Rom. 4.5.
• * 1.43

  Rom. 4.11.
• * 1.44

  Rom. 4.13.
• * 1.45

  Rom. 4.14.
• * 1.46

  Chap. 5. Right.
• * 1.47

  Rom. 45.6.
• * 1.48

  Ps. 106.30, 31.
• * 1.49

  Num. 25.10, 11, 12.
• * 1.50

  Rom. 4 4.
• * 1.51

  Chap. 6. Blessedness.
• * 1.52

  Heb. 11.19.
• * 1.53

  Heb. 11.10.
• * 1.54

  Heb. 11.16.
• * 1.55

  Luc. 20.35, 36.
• * 1.56

  E••. 23.7.
• * 1.57

  Ps. 37.33.
• * 1.58

  Rom. 4.8.
• * 1.59

  Jac. 2.21.
• * 1.60

  Gen. 22, 16.
• * 1.61

  Chap. 7. Oathes.
• * 1.62

  Heb. 11.16.
• * 1.63

  Gen. 24.2.
• * 1.64

  Gen. 47.29.
• * 1.65

  Chap. 8. True Right. Gen. 13.14.
• * 1.66

  Gen. 13.4.
• * 1.67

  Gen. 14.15.16.
• * 1.68

  Gal. 3.7, 8.