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.

GAL. 3.6. Abraham believed in God, and it was accoun∣ted to him for Righteousness.

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.

APPLICATION.

1. For Assurance, Evidence, and Satisfaction to all Believers, of their Right.

• 1. To Adoption by Grace.
• 2. To Remission of sins.
• 3. To Sanctification by the Spirit.
• 4. To Audience at the Throne of Grace.
• 5. To every ordinance of God, Baptisme, &c.
• 6. To Resurrection.
• 7. To Eternal Life.

1. Assurance is Gods giving his Faith to us,* 1.69 and we giving our Faith to him, which is our being in Co∣venant with God. And a mutual giving and taking of the Faith of each other, is to be made sure to∣gether.

2. Assurance is an Acceptation of the Act of Gods grace and pardon upon the condition of our obedience.

3. Assurance is the Acceptation of the Legacy and Gift of Eternal Life, devised to all the Faithful in Gods last Will and Testament, whereof Jesus Christ is the Mediator.

This Promise, Devise or Gift of Gods Testament concerning the Inheritance of Eternal Life, is made primarily to Christ, who is the promised Seed, in whom all the Promises of God are Yea and Amen, who is the Principal Heir of all things, and the faith∣ful

do tast of the same Inheritance by Faith, that the Promise might be sure to all the Seed, who for Christ his sake are made Heirs of God and Co-heirs with Christ, partakers of the same most precious promises by Grace and Adoption.

Which Promises are as sure to the Adopted Sons of God by Grace, as they are to Christ the Essential Son of God by Nature.

This Act of Grace is freely made of God in and for Christ, in whom God is well pleased; in whom God hath reconciled all things to himself.

And this is the full and last unchangeable Will of God, confirmed by the Bloud of Christ; so that heaven and earth may faile: but not the least Title of Gods Will and Testament shall ever fail. For the Foundation of God standeth sure, and God knoweth who are his; and all the faithful are Instituted written Heirs of God ex Asse, and there is no Disin∣heredation or Preterition of any faithful Soul.

4. Assurance is Gods accounting us for righteous for our Faith, or by the means of our Faith. And if God so accounts us to have Right to the King∣dome of Heaven, what greater Assurance can there be?

[Ob.] The Conscience accuseth, therefore no Assu∣rance.

[Sol.] The Conscience of a Believer, doth not accuse, nor can accuse.

1. Because God accuseth not; and if God accu∣seth not, who can? If God justifies, who dare con∣demne?

2. Because the soul that believes, knows that she believes, therefore knows that she is thereby justified, and therefore cannot accuse.

The Soul that lives in trespasses and sins, that Soul doth not believe; well therefore may that soul ac∣cuse, and God accuseth much more.

But the soul that lives not in trespasses and sins; that Soul believeth; and therefore that soul can∣not accuse, but excuse, because God excuseth much more.

Say not therefore, O faithful soul? that thy con∣science accuseth thee, and that thou art in the state of Damnation. Nay, It is not thy Soul that can say thus, but it is thy Fancy, thy Passion, thy Humor, thy Distemper, thy Disease, thy Temptation. Why then shouldest thou doubt, or speak unadvisedly with thy lips, or charge God so foolishly, O thou of little Faith!

To reckon Right with God.* 1.70 God accounts thee to be Righteous for thy Faith, or by the means of thy Faith, and they that God account Righteous, are Righteous indeed, for God judgeth righteous Judgment, and makes a true accompt; therefore we may most safely reckon with God, as God reckons by the means of our Faith: Yea, we wrong God and our selves, if we do not.

Our reckoning then is upon Gods Promises, those sure mercies to Abraham and his seed; Therefore Christ came to performe the mercy promised to our Fore-fathers, and to remember his holy Covenant. For the hope of which promises, the twelve Tribes

of Israel, even the children of the Promise, do instant∣ly serve God day and night: and to this Promise they hope assuredly to come, upon the strongest grounds of Reasoning and accounting, that can possi∣bly be made, even to a demonstration that cannot be denyed.

For all Rights that do arise from any Promise,* 1.71 are conveyed to the party, to whom the Promise is made by no other means, but by Faith, i. e. by Ac∣ceptance of the promise, and the right specified therein.

For all Promises are made effectual by Faith, by his Faith to whom the promise is made; For if he be unbelieving and refuse it, then the Promise is dead, and of one effect: but if he give Faith to it and accept it, then it binds him that made it, to per∣form it, and creates a Right to him that accepts it, to enjoy the benefit of it.

And the Reason is, because Acceptance formes a Promise into a Covenant, whereby there is a con∣vening or meeting of minde unto minde, and will unto will, viz: the mind and will of the Receiver, to the mind and will of the Promiser. Thus the Promise,* 1.72 that Abraham should be the Heir of the World, came not to him through the Righteousness of the Law, but through the Righteousness of Faith, i.e. not by any Act of the Law, but by the Act of his Acceptance. For as the Promise was an Act of meer Grace on Gods part that made it: So the Acceptance was a meer Act of Faith on Abrahams part that re∣ceived it.

And as between God and Abraham, so is the Na∣ture of all Promises, and the Assurances of the bene∣fits by them.

To prove our Reckoning right.

In Ratiocination and Reckoning,* 1.73 there is a way to prove the Argumentation or Accompt to be free from fallacy or error, as wise Logicians and Arith∣meticians use to do.

So every wise Christian will prove his own Faith, by which he reckoneth upon his own Salvation, whi∣ther it be true or no.

And that must be by his Works.* 1.74 For Works do declare this Right to Salvation to be truly conclu∣ded and reckoned, and do justify that faith, by which we reckon our selves to be justified.

Note here, that Works do not make and create a Right, where there was none before: but do ma∣nifest the right which was before made, but concea∣led: My Faith doth create and make me to have a Right in Christ; but my Faith is a thing invisible, spiritual, and concealed within my heart, I cannot see it, nor the World cannot see it, unless I shew it by the fruits thereof outwardly to God and Man.* 1.75 —A man may say (saith St. James) Thou hast Faith, and I have Works, Shew me thy faith without thy Works, and I will shew thee my Faith by my Works. —Know O vain man, that faith without works is dead.

Abraham was justified by Faith, when he embra∣ced the Promises; but Abraham was justified by Works, when he offered up Isaac his Son upon the Altar. Seest thou how Faith wrought with his works,

and by works was faith made perfect: And so the Scripture was fulfilled, which saith, Abraham belie∣ved God, and it was imputed unto him for Righte∣ousness.

Works therefore do perfect thy Faith, and de∣clare thy Faith to be perfect. Faith justifies before God, without the concurrence of works as to the meer act of Faith; but works justify Faith before men by their concomitancy with Faith. And though Faith gave thee a Right; yet works do demon∣strate to thy self and to the World, that Faith hath been lively and operative, to give thee this Right and Interest in Christ.

Works therefore do perfect that Faith by which thou art justified, and Works do declare thee to be justified, because they declare that Faith by the which thou art justified. Thy Faith alone doth pro∣cure that Right to be justified, but thy Faith alone doth not declare that Right to me, which it creates and makes to thee: But thy Faith needs works to declare and prove both to thee and me that Right, which it hath created and made to thee, for thy great comfort and satisfaction, and the Glory of God and praise of good men.

I conclude therefore that Faith, makes a Right Reckoning with God; but Works prove this Right Reckoning to be right made.

But this is not all. For as Faith is the means whereby we have a Right and Title present to the future Possession of the heavenly Promises: So works are the means whereby we hold the Right

and Title present to the future Possession of the heavenly promises, that we may maintain and keep our Right, and make a Right reckoning thereof unto the end; that our Faith fail us not, and that we may not come short of the heavenly Glory.* 1.76 —Let us therefore sear least a promise being l••ft us of entring into his rest, any of you shou••d seem to ••ome short of it. For some did not keep the Faith, but made ship∣wrack of it by their evil deeds; and therefore could not enter into the Temporal Rest provided for them, because of their unbelief.* 1.77 —Let us therefore draw neer with a true heart in full assurance of Faith; having our hearts sprinkled from an evil Conscience, and our bodies washed with pure water.* 1.78 Let us hold fast the Pro∣fession of our Faith without wavering (for he is faith∣ful that hath promised.) And let us consider one ano∣ther, and provoke one another unto Love and good works, &c.

4. For comfort. Why should Believers quarrel?* 1.79

• 1. We have all the same Cause of Right, which is Gods Promise.
• 2. We have all the same Right, the effect of Gods Promise, Justification.
• 3. We have all the same means, reason, or Title, whereby the same cause becomes effectual for the obtaining of that Right, which is Faith. Therefore we all agree in the main, and may and ought to be comforted thereby.

How vain then and sinful are those questions and doubts, about the manner of Gods Promise, and our Right thereby, and the means of Faith, for the

conveyance of that Right unto us.

Brethren and fellow-heirs of the same Promise, have no Reason to fall out about the way and man∣ner how they come by them; it is sufficient that they are sure of them: and God be thanked for that. Let them love one another. Unjustly therefore do we hate and separate one from another, seeing we all trust in one God for the same common Salva∣tion.

And why should we be disheartned,* 1.80 or doubt any more of the Truth which is so evident: God is Faithful which hath promised; our Right is sure which is promised; the Means to joyn both these together, and give us this right is sure, even our Faith. Therefore do but believe, do not dispute; All things are possible to him that believeth. Do but accept, and ye shall have; Take what is offered unto you. An easy Yoke, A light Burden, A noble way: A rational way to be drawn by the cords of a Man; by Love, for Love. To suffer our selves to be wrought upon, and perswaded by Love. To be∣lieve that God is; That he is a Rewarder of all such as fear him; That all that will accept of this Reward, shall have it upon this reasonable and easy condi∣tion of Faith and Repentance. That a new Life and Holiness is a most pleasant thing of its self, if there were no other Reward. That if there be another Reward, it ought in reason, being so great as Eternal Life, to be enjoyed by them only that be∣lieve it, and that labour for it. That if there be no Reward; yet it is more just and comfortable to

hope well, and live well, then to despair and do all wickedness, to the present hurt of our own Peace, and the Disturbance and Ruine of others, for which they will Curse us even in this World. And if there be a Reward, as most certainly there is, then these men shall be sure to miss it, but the Faithful cannot fail to have it; Because that reward is promised upon the Condition of Faith, and none other. As sure as there is a God in Heaven: so sure shall there be a Reward in Heaven. And as sure as there is a Christ: so sure shall all they be rewarded that are in Christ.

As sure as Christ is born the Son of God by na∣ture and the spirit: so sure are the faithful born the Sons of God by Grace and the Spirit. As sure as Christ was the promised Seed: so sure are the Faithful the Promised Seed in him, and by him. As sure as Christ is the Heir of all things in himself, by the means of his Birth-right: so sure are the Faithful, the heirs of God by the means of their Birth-right. As sure as God hath promised and sworn to Christ: so sure hath God promised and sworn to the Faith∣ful.

This is Gospel. God is a Spiritual Father; The Faithful are a Spiritual Seed, Spiritual Heirs of a Spiritual Inheritance.

5. For Distinction of Reckoners true and false, and of such as do not Reckon at all.

1. Some make no accompt,* 1.81 being without God in the World, and having no Hope, strangers to the Cove∣nant of Promise, dead while they live.

2. Some make a false accompt, reckoning without Faith, Boasting of a Right to an estate when they have no grounds for it: Living highly, and making a great show to the World, of a portion in Heaven; when as they have nothing to trust unto; being Hy∣pocrites, whose hope shall perish, and be cut off be∣fore God,* 1.82 Angels, and men. —They shall knock at the door, saying, Lord Lord open unto us; then shall the Master of the house answer and say unto them, I know you not whence you are. Then shall they begin to say We have eaten and drank in thy presence, and thou hast also taught in our streets; but he shall say, I tell you, I know you not whence you are, Depart from me ye wor∣kers of Iniquity.* 1.83 —Not every one that saith unto me Lord Lord, shall enter into the kingdome of Heaven; but he that doth the will of my Father which is in heaven. Many shall say unto me in that day; Lord, Lord, have we not Prophecied in thy Name? and in thy Name cast out Divels? and in thy name done many wonderful works? And then will I profess unto them, I never knew you, Depart from me ye workers of Iniquity.

3. Some have a true accompt made by God for them, but cannot make a true accompt for them∣selves; but are hindred and puzled, being weak, and put out of their reckoning.

1. By school distinctions without difference, and coy∣ned niceties, oppositions of Sciences falsly so called.

2. By Pulpit marks & signs; the fancies of idle Brains, and multiplication of Words without knowledge.

3. By private scornes and Reproaches of Re∣probation and Damnation, without Wit or Cha∣rity.

But let all such poor true hearted wretches be of good cheer. They that cannot reckon for them∣selves, God shall reckon for them, and help them to make it out. The Spirit within them shall cry Abba Father for them, and help them in all their infirmi∣ties with sighes and groans which they cannot utter. Christ doth plead for their Right in Heaven, which he hath obtained for them; and knows how to have compassion upon the ignorant, and them that are out of the way, for that he himself also was one com∣passed with infirmities.

As a faithful and kind Steward will reckon to a poor servant his dues to a farthing,* 1.84 when he cannot reckon for himself: So will Christ do for these poor Creatures, and all that are Christs faithful Messen∣gers and dispensers of the mysteries of Salvation.

The fault is in the false Teachers, that fright poor Souls with Hell and Damnation, Physicians of no value, miserable Comforters, such as cannot, or will not shew unto man his Righteousness, nor save a Soul from the Pit. They are of such evil Natures, and so full of spiritual Pride and Malice, that they will neither enter into Heaven themselves, nor suffer others that would, by their good will. Such whose Eye is evil, because Gods is good, and would fain have others to be in no better condition then them∣selves.

4. Some make a true accompt, and are able to prove it, being strong in the Faith,* 1.85 nothing doubting.

They Demonstrate their Assurance thus.

• 1. The Cause of Salvation is Gods Promise.
• 2. The Effect is Salvation its self.

• 3. The means that makes the Cause to produce this effect, is their own Faith.

So in Logick.

The Conclusion is the effect of two Propositions rightly figured; whereof one is the Cause, and the other is the Medium or Mean between the Cause and the effect. The major Term in the major Pro∣position is the Cause. The minor Term in the mi∣nor Proposition is the Effect: And the Medium or middle Term, in both major and minor Proposition, is the Means that produceth the Effect in the Con∣clusion: As thus.

A living Creature is Sensible.

A man is a living Creature, Therefore A man is Sensible.

This last Proposition is the Effect of the two for∣mer; in which Sensibility, which is the Major Term, is the Cause, and a man is the Effect. And a Li∣ving Creature is the Means, whereby this Cause produceth this Effect. For, Because man is a Li∣ving Creature, Therefore he is Sensible.

So in Logistick.

The Power or Product is the Effect of two Num∣bers rightly multiplyed, when one of those two is the root of that Power, and the other is the Rate be∣tween the Root and the Power.

As 6 is the Cause of 12, 12 is the Effect; and the Multiplication of the Root 2 is the Means between the Cause and the Effect. So Promises are the Cause of Blessedness is the Effect; and Faith is the Means, between the Cause and the Effect.

The ground of both these Reasonings and Recko∣nings is this.

1. Those things that agree in one Third, do agree among themselves; as in Logick, As the Major and Minor agree in the Medium, therefore they agree among themselves.

So in Logistick. The Multiplicand and the Pro∣duct agree in the Root by the means of the Multi∣plication by that Root, As 6 and 12 agree together in the Root 2. by the means of the Rate or Multi∣plication: by the Root 2. And into which they are resolved. So Gods Promises, and our Salvation do agree in Faith.

2. Whatsoever is affirmed of the Genus, is affir∣med also of the Species, and all that are under it. As whatsoever is affirmed of Abraham, the Father of the Faithful, is affirmed of all the Faithful, the children of Abraham. Blessedness is affirmed of Abraham,* 1.86 Therefore Blessedness is affirmed of all the Chil∣dren of faithfull Abraham. —So then, All that believe, are Blessed with faithful Abraham.

This is all the assurance that can be had, and this is enough by all Reason, to a reasonable Crea∣ture from a Reasonable God, that reasons with us according to our capacities as reasonable Creatures.

As for Revelations and Inspirations, we may not expect them. For God will have us to live here by Faith, and not by Sight or Sense, that must be here∣after.

Therefore, though I see, or feel no comfort;* 1.87 yet I have Faith, and live thereby. Though I be in the

Dark, and lie low in the Dungeon, and stick fast in the Mire and Clay, and the Waters flow over me, and the weeds of Despair are wrapped about my head, being gone down to the bottoms of the Moun∣tains, and the Earth with her Barrs are round about me for ever; so that I say in the Judgment of my weak flesh, I am lost, I have no hopes: Yea, though besides all this, to keep me down the more, that I may be sure never to rise into any hopeful or com∣fortable condition, I see nothing but misery about me, and feel it in my own person; and hear nothing but Scorns, Reproaches, and Condemnations; yet I believe still. I hold my own. My house is built upon a Rock. I keep me close unto my God. I strengthen my self in him. I see all, and hear all, and bear all, and say nothing.

I am prompted often to renounce all hope, and to curse God and die in detestation of the failings of his Promises, because he hath mocked me. And that I might not be altogether miserable here, I am bidden to Eat and Drink, for to morrow I shall Die. To enjoy the good things that are present, and speedily use the Creatures as in Youth. To fill my self with costly Wine and Ointments,* 1.88 and let no Flowr of the Spring pass by me. To crown my self with Rose-buds, before they be withered; not to go without my part of voluptuousness, but to leave tokens of joyfulness in every place, for this is my Portion and Lot. For our Time is a very shadow that passeth away, and after our end there in no returning; for it is fast sealed, that no man cometh

again. We are all but of yesterday, and to morrow we shall not be.

All this I hear, but give no consent; I am content to lie still in silence, though it be without comfort, and wait upon my God; and resolve, that though he kill me, yet I will put my trust in him.

And this is Faith to believe above Hope, and con∣trary to Hope.

I speak nothing all this while to Hypocrites, for their hope shall perish. Hypocrisy cannot consist with faithfulness, it makes shipwrack of Faith, and of a good Conscience. The Lake that burneth with Fire and Brimstone, is the portion of Hypocrites, even the same that was provided for the Devil and his Angels, and for all them that make and love lies.

I speak nothing to profane Persons & Atheists, for these have condemned themselves.

But I speak to the plain True-hearted Believers, That between God and their own Consciences, they should fear nothing if their cause be good.

This takes off all Disputes, about the Church,* 1.89 a∣bout Baptisme, the Lords Supper, Faith, Justification, Merits, Infallibility, &c. We may all comply very well, if we hold the same Faith in the prime necessa∣ry Principles which are but few. There needs no hatred or strangeness to condemn or divide about Circumstances and Superstructures, so long as we do all agree in Fundamentals.

And as for Ceremonies and Forms of outward worship, the Law is a Rule to every mans Consci∣ence,

and this is the safest way to fulfil all Righteous∣ness: But it is not safe to Divide, or Rebel, either in the Church or State; for that overthrows the unity of the Faith, and the bond of Peace.

This takes off all blame in God,* 1.90 and all excuses from our selves, and puts every man into a hope∣ful capacity of Salvation.

For if we be not justified to Salvation, it is not Gods fault, but our own; because we do not be∣lieve.

God hath graciously promised, but man hath un∣graciously refused and rejected Gods kindness, and man hath nothing to say for himself. Let God be true, but let every man be a Lye. Our destruction is from our selves, but in God is our help.* 1.91 —But if our Gospel be hid, it is hid to them that are lost, In whom the God of this World hath blinded the minds of men which believe not, least the light of the glorious Gospel of Christ who is the Image of God, should shine unto them.

FINIS.

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.
• * 1.69

  Chap. 9. Assurance.
• * 1.70

  Chap. 10. Reckoning.
• * 1.71

  Chap. 11. Promises.
• * 1.72

  Rom. 4.13.
• * 1.73

  3. Chap. 12. Proof.
• * 1.74

  Cap. 13. Works.
• * 1.75

  Jac. 2.18, &c.
• * 1.76

  Heb. 4.1.
• * 1.77

  Heb. 3. ult.
• * 1.78

  Heb. 10.22, 23, 24.
• * 1.79

  Chap. 14. Peace.
• * 1.80

  Chap. 15. Courage.
• * 1.81

  Chap. 15. Kinds of recko∣ning.
• * 1.82

  Luc. 13.25, &c.
• * 1.83

  Matth. 7.21, &c.
• * 1.84

  Heb. 5.2.
• * 1.85

  Chap. 17. Demonstration.
• * 1.86

  Gal. 3.9.
• * 1.87

  Chap. 18. Faith above Hope.
• * 1.88

  Wisd. 2.6.
• * 1.89

  Chap. 19. Disputes.
• * 1.90

  Chap. 20. Excuses.
• * 1.91

  2 Cor. 4.4.