it not to merit thereby nay though he be wicked and an ungodly person and so worketh not or hath no Moral Righteousness at all yet if he believeth on him that justifieth the ungodly his faith is counted or imputed for righteousness Not as a simple Act or as it is a quality or habit or in us as the Papists teach ipsa fides saith Bellarmine censetur esse Justitia Faith it self is counted to be a Justice and it self is imputed unto Righteousness No nor in respect of the effects or fruits of it for so it is part of our Sanctification But as it is a hand to take hold of or receive or apply Christ and his Righteousness Manus accipientis saith Dr. Downham the hand of the Receiver is the Grace of justifying Faith 'T is not Faith but the Object and Righteousness Faith apprehends or takes hold of that justifies the ungodly 1. The Apostle doth not intend by these Words That if a Man hath the Works here meant he cannot be justified unless he throws them away and become openly wicked and prophane and so sin that Grace may abound No as the Apostle says God forbid Rom. 6. 1. But his meaning is that the absence or want of good Works or moral Righteousness cannot hinder a Man's Justification if he believes in Jesus Christ though he be never so wicked and ungodly That justifieth the ungodly Every Man is ungodly before he is acquitted and justified having till that very instant a great Mountain of guilt and filth lying upon him Justifie 't is Verbum foreâ—se a judicial Word used in Courts of Judgment or a Law-Term which usually is opposed to Condemnation And it signifies to absolve to acquit from guilt and accepting a Man as righteous or to pronounce him just and righteous or give sentence for him Deut. 25. 1. Prov. 17. 15. not the making a person inherently righteous but to count or impute Righteousness to one that is in himself a Sinner or as my Text ungodly Obj. But may be you will say what ungodly ones doth God justifie if it be an impenitent ungodly one how can you reconcile this Text with that of Solomon He that justifieth the wicked and he that condemneth the just even they are both abomination to the Lord Prov. 17. 15. 1. Answ I answer 't is not meant of justifying of any ungodly Act of a wicked Person for God can as soon cease to be as so to justifie the ungodly 2. Nor Secondly he means not justifying the person in his committing of any sinful deed for that is as opposite to God's holy Nature and all one with the former 3. Nor in the Negative are they such ungodly ones that are righteous in their own Eyes like as many of the Jews and Pharisees were and Paul also before his Conversion Phil. 3. 4 5 6 7. when a Persecutor For although such who are Righteous in their own sight are the worst of Sinners in the sight of God yet they are such whom God while they retain that conceit of themselves will never justifie Christ did not come to call the righteous but sinners to Repentance There is saith Solomon a Generation pure in their own eyes yet are they not cleansed from their filthiness Prov. 30. 11. Our Saviour compares this sort of Men to painted Sepulchres who appear beautiful without but are within full of dead Men's bones and of all uncleanness Matth. 23. 27. What pollution is more loathsome than the filth of a rotten and stinking Sepulchre The proud Phaâ—isee crys out God I thank thee I am not as other Men are Extortioners Vnjust Adulterers or even as this Publican I fast twice 〈◊〉 the week I give Tithes of all that I possess Luke 18. 13. These Men boast of â—heir good Works Prayers and Alms-deeds but never saw their horrid â—ride hardness of their Hearts Unbelief and cursed Hypocrisie They make â—lean the outside of the cup and platter but are abominable inwardly in his eye â—ho beholds their hearts These Men are wicked and ungodly notwithstanâ—ing they look upon themselves to be Righteous and yet are not therefore â—he ungodly whom God will justifie 'T is said the Publican who cried Lord â—e merciful to me a Sinner went away rather justified than the proud Pharisee 4. And in the fourth place neither are they such wicked and ungodly â—nes who though openly prosane and wretched Creatures such that love and â—ive in Sin yet glory presumptuously of Christ's Death and say through â—im they hope to be saved They believe in Christ and therefore do not â—oubt of their Salvation Faith is one thing and Presumption is another I â—m afraid Brethren that this conceit and delusion of the Devil sends daily many thousands to Hell because God hath abounded in his Grace they abound 〈◊〉 Sin and Wickedness and presumptuously trust to lying Words These unâ—odly ones are not the persons which God doth justifie but rather positively â—ondemns in his Word and will condemn for ever unless they believe truly â—elieve in Jesus Christ 5. Therefore in the Fifth place they are such ungodly ones in the Affirmaâ—â—ve who do see themselves to be ungodly and vile they are such whom God brings to see their Sickness to feel themselves wounded who find themâ—elves lost and undone nay though some of them may like Paul be blameless 〈◊〉 respect of the outward Acts of Sin yet by the coming of the Commandment â—ith powerful Convictions sin revives and they die Rom. 7. They see the polâ—tion of their Hearts and the pravity of their Nature and behold themselves â—e worst of Men. Though some others may be indeed guilty of gross Acts of Sin or notorious Transgressors even just until that very instant that they hear the Gospel preached and have done no Acts of Righteousness yet if they believe on Jesus Christ or throw themselves by an Act of saving Faith on the Blood and Merits of Christ they are immediately justified for let Men have moral Righteousness or no moral Righteousness they are all ungodly in God's sight till they believe and at that very instant they do believe they are accounted righteous through the Imputation of Christ's perfect Righteousness For as a Man 's own Righteousness cannot further his Justification or conduce or add thereto so his Sin and Ungodliness cannot hinder or obstruct his Justification if he truly believe on him who justifies the Ungodly My Brethren do not mistake a Man seeing himself wounded doth not heal him though it may and does put him upon seeking out for healing so a Man seeing himself a Sinner doth not render him Righteous Nothing renders a Man righteous to Justification in God's sight but the Imputation of the perfect Personal Righteousness of Christ received only by the Faith of the Operation of God When I was a Lad I was greatly taken with a Book called The flowing of Christ's Blood freely to Sinners as Sinners O my Brethren that 's the Case that 's the Doctrine
not justifie as an Act nor as a Habit or from any Worth there is in that it being only as a hand to apply the Remedy We say Faith is a Fruit of Christ's Purchase and that he who spared not his own Son but delivered him up for us all will much more give us all things that is Grace here and Glory hereafter He that gave us the greatest Gift will not deny to his Elect ones the lesser Gift And now know all you Pharisaical Persons this Doctrine will pull down your high Thoughts and Imaginations and abase your Pride To you that are Believers Oh! admire Free Grace lift Christ up who died for you the Just for the Vnjust who bore your Sins who was made sin for us that knew no Sin that we might be made the Righteousness of God in him He gave himself for you and has given Grace the Fruit of his Death and himself to you O labour to be a holy People live to him that died for you and rose again To conclude Is there any Sinner here Are you ungodly and in a wrâ—tched Condition in your own Eyes Are you weary and heavy laden Come to Christ lift up your Heads For to him that worketh not but believeth on him that justifies the Vngodly his Faith is counted for Righteousness POSTSCRIPT REader I have now given thee the Substance of the two first Sermons preached on this Text and that which follows contains an Answer to all the main Objections brought against this Doctrine particularly that of the Apostle James about Works justifying and not Faith only And if this meets with kind Reception and I have Encouragement I shall publish two Sermons more God willing and fully demonstrate That Justification is by the Imputation of Christ's Righteousness or by Grace alone and the Nature of Imputation opened together how we are to understand the change of Persons Wherein I shall produce the Testimony of the ancient Fathers and a multitude of our faithful Modern Divines and worthy late Writers that so you may see we plead for no New Doctrine but the very same that all Good Men and Orthodox Christians in every Age have maintained which will I hope be of great Advantage to the Church of God And also shew you how Faith is concerned in our Justification or is said to justifie and how not together with the Nature of that Faith As also the Difficulty and Excellency of that Faith that is accounted for Righteousness Likewise the horrid Evil and Danger of the Sin of Unbelief and Mr. Williams's Book and Doctrine further considered Reader there are some Faults that have escaped the Press which spoil the Sense Pray be pleased to correct these following with you Pen. PAge 14. Line 27. for true read new p. 15. l. 1. for no more r. no where p. 15. l. 41. for that Christ r. not that Christ p. 24. l. 22. blot out indeed FINIS ADVERTISEMENTS A Vindication of the Protestant Doctrine concerning Justification and of its Preachers and Professors from the unjust Charge of Antinomianism In a Letter from a Minister in the City to a Minister in the Countrey London Printed for Dorman Newman at the King ' s-Arms in the Poultrey in the Year 1692. MR. Rutherford's Letters the Third Edition now divided in Three Parts The First containing those which were written from 〈◊〉 where he was confined by a Sentence of the High Commission drawn forth against him partly upon the account of his declining them partly upon the accounâ— of his Nonconformity The Second and Third containing some which were written from Anworth before he was by the Persecution thrust from his Ministry and others upon Occasions afterward from St. Andrews London c. Printed for Dorman Newman at the King ' s-Arms in the Poultrey
Obedience in his Justification before God than Job had Alas we must all say with David Enter not into Judgment with thy Servant for in thy sight shall 〈◊〉 Man living be justified This must be our Plea when we come to die i. e. My Trust is in Christ in his Blood in his Death in his Righteousness This is only pleadable now and in the Judgment-Day this will give ease to a convinced terrisied Conscience that knows the Nature Holiness Purity and Justice of God We must say with Anselm My Conscience hath deserved Damnation and my Repentance is not sufficient for Satisfaction but certain it is that thâ— Mercy aboundeth above all Offences The Prophet Isaiah cries out He was unâ—done notwithstanding his sincere Obedience because a Man of unclean lipâ— Isa 6. When the Day of Judgment or Death comes all Hands will be weak and all Hearts faint Confidence in our own Uprightness will then fail 〈◊〉 because no Works can then be found to answer the Righteousness of God 〈◊〉 thou shouldst mark Iniquity who shall stand O Lord Righteousness belongs â—nto theâ— but unto us Confusion of face though I know nothing of my self yet am I not therâ— by justified No no he was justified by the Righteousness of God by Christ's sinleâ—â— Obedience and not by his own imperfect though sincere Obedience therefore all Works done by the Creature are excluded 'T is evident the Godâ—â— at the Judgment-Day will not plead their own Righteousness but contraâ—â—â—wise will then renounce it in this respect as appears by that in Matth. 25. 3â— Lord when saw we thee an hungred and fed thee thirsty and gave thee 〈◊〉 c. They will rather blush and be ashamed to hear any mention of their Workâ— or of their Obedience than to plead it at that Day All the good Worlâ— which they have done will be swallowed up in the Admiration of God's Freâ— and Infinite Grace But so much as to the Proof of the Doctrine I shall 〈◊〉 with a brief Word of Application Application This reproves all such as go about to eclipse the Doctrine of Free Graâ—â— or of Justification by Faith only and plead for sincere Obedience and 〈◊〉 Grace and Works together Also it may serve to convince all Men That suâ—â— Teachers however cry'd up are not true Gospel-Ministers and therefoâ—â— should be avoided though they should speak with a Tongue like Aâ—â—gels 1 Caution Do not think O Soul that thy own Righteousness doth justâ—â— thee through Christ's Merits or that Christ's Righteousness is thy 〈◊〉 Righteousness and not thy Evangelical No no he is thy whole Saviourâ— 't is Christ's own Arm that brought Salvation 't is not our own Righteousneâ—â— joined or coupled with the Merits and Righteousness of Christ but his Personal Righteousness only received by Faith And 2. Take heed you do not put Faith it self in the room as your Act or as a Divine Habit or as the Product thereof of perfect Obedience for 't is Christ's Righteousness that is put in the place or room of that perfect Obedience which God required of us in Point of Justification Faith only justifies in respect of the Object it apprehends and takes hold of 3. Tremble ye who trust in your Moral or Gospel-Obedience your Acts of Mercy or good Deeds and holy Lives Tremble ye who rest on your Duâ—ies who glory in your knowledge and outward Privileges you fast and â—ray and hear Sermons and so you may and go to Hell at last notwithstanding these things you must do but yet not seek to be justified thereby do â—hem as Duties in point of Performance but lay them down in point of Dependance 4. Here is Comfort for Sinners but if you are self-righteous Persons or go about like the Jews of old to establish your own Righteousness down to Hell you will fall Rom. 10. 2. This Doctrine will support you that are weak and doubt for-want of inherent Righteousness that want a Righteousness of your own see here is a Righteousness take hold of it A Robe of Righteousness Put it on Believe on Christ as poor Sinners come to him you that have to Money no Worth no Merit no Righteousness this Wine and Milk of Justification and Pardon is for you Cry to God to help you to believe Christ is the Author of your Faith 't is the Gift of God 't is a Grace of the Spirit Do you see you are wounded Look to Christ Believe and thou shalt be saved Mark 16. 16. Joh. 3. 15 16. If thou can'st not come to God as a Saint come as a Sinner nay as a Sinner thou must come and may'st come Obj. But this Doctrine is decried for Antinomianism Answ They know not what Antimonanism is that thus brand us as hereafter I shall God-assisting prove If this is to be an Antimonian we must be all such and let them mock on the Lord open their Eyes We are for the Law as Paul was and for Holiness and sincere Obedience as any Men in the World but we would have Men act from right Principles and to a right end We would have Men act in Holiness from a Principle of Faith from a Principle of Spiritual Life be first married to Christ that they may bring forth Fruit to God Rom. 7. 4. We preach to you Sinners that Jesus Christ will entertain you if you come to him bid you welcome and not cast you off because of the Greatness of your Sins though you have no Qualifications to recommend you to him Would you wash your selves from your Sins and then come to the Fountain of his Blood to be washed we hold forth Christ to be your whole Saviour and that he is set forth as the Propitiation through Faith in his Blood whom if you close with and believe in you shall be justified We tell you God justifies the Ungodly i. e. that they are so before justified Nor is ouâ— Doctrine any other than what all sound Protestants have always contended for nay which the Church of England in her 39 Articles doth assert viz. Imputed Righteousness and Justification only for the Merits of our Lord and Saviour Jesus Christ by Faith and not for our own Works and Deservings and that we are justified by Faith only and that Works done before the Grace of Christ and the Inspiration of his Spirit are not pleasing to God forasmuch as they spring not from Faith in Christ neither do they make Men meet to receive Grace c. Let me exhort you not to receive for Truth all things that you find asserted in some Men's Books Sermons and Writings though recommended by such Men you have so great a Veneration for I hope some of those Ministers that have set their Hands to Mr. William ' s late Book will see Cause to repent of their rash Act and great Inadvertency for we cannot see but that the said Book brings in another Gospel or is a Subversion of the Gospel tho' the unwary Reader may not soon discover the
him in God's sight 3. And that their Will and Affections are also depraved and in like manner corrupted he proceeds farther to cite what David in the same Psalm saith viz. They are all gone out of the way they are altogether become unprofitable there iâ— none that doth good no not one verse 12. Now least any one Zealot should fansie himself in a good condition and excluded from this black Indictment and so in a Justified State by his own righteousness he confirms again his former Universal Charge All are gone out of the way they are altogether become unprofitable and therefore not one of them can be Justified And as the Faculties of their Souls are corrupt so the Apostle proceeds to shew the infection had seized on the Members of their Bodies therefore he saith Their Throat is an open Sepulchre with their Tongue they have used Deceit the Poyson of Aspes is under their Lips verse 13. Whose Mouth is full of cursing anâ— bitterness verse 14. Their Feet are swift to shed Blood verse 15. Both Tongues Lips Throat and Feet are polluted and abominable being Instruments oâ— unrighteousness In verse 19. he seems to Answer by way of anticipation an Objection which the Jews might bring against what he had said as if they should say What you speak doth not concern us but the prophane Gentiles we have the Law and that relieves us and thereby we may be Justified to which he Reasons thus to cut off all their Hopes viz. Now we know that whatsoever the Law saith it saith unto them that are under the Law that every Mouth may be stopped and all the World become guilty before God By the Law is not only meant the Law as it was given to Israel in the Two Tables of Stone but as the substance of the same Law was written in the Hearts of all Mankind the Apostle means the Law of the First Covenant which was broke by our First Parents by the breach of which all the World became guilty before God originally and also by their actual Breach thereof for that neither Jews nor Gentiles lived without Sin but contrariwise werâ— guilty of the Breach of that Law under which they lived But although all the World were under the Law of the First Covenant and had the same Law as to the substance of it as a rule of Life yet the Jews had the upper hand of the resâ— of the World by their having the Oracles of God committed to them by which means they had greater advantages to come to the knowledge of Sin and also by means of divers Figures and Prophecies to the knowledge of the Messias But what of all this the Apostle shews them that the Law on which they rested was so far from relieving them that it served chiefly to convince them of their horrid guilt and bound the Sentence upon them so that they and all the World were subject to the Just Judgment of God and under his Wrath and Curse 2. And therefore he infers that by the Law either as it was written in the Two Tables or in the Heart which the Gentiles had as well as the Jews no Man could be justified so ver 20. Therefore by the deeds of the Law shall no flesh be justified in his sight for by the Law is the knowledge of Sin 3. But lest upon this the lost World should be left under utter Despair the Apostle proceeds to shew us there is a way found out in the infinite Wisdom of God and according to his unspeakable Grace and Goodness to deliver us from Sin and Guilt and so to justifie us before God and therefore he adds but now the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets v. 21. Even the Righteousness of God which is by faith of Jesus Christ unto all and upon all that believe for there is no difference v. 22. For all have sinned and come short of the glory of God being justified freely by his Grace through the Redemption that is in Jesus Christ v. 23 24. No wonder there is no difference when both Jews and Gentiles lie under the guilt of Adam's Transgression it being imputed to them he being the common Head and Representative of the whole race of Mankind Rom. 5. 12. And since also all of them partake of the same original Corruption or depraved Nature inherent in them from whence proceed all those actual Transgressions by which means it appears that all come short of that glorious Image of God in which they were at first created and also of the eternal Glory above Yet to the praise of God's Grace the lost World is not left in a hopeless Condition God having sent his Son to satisfie the Law and Divine Justice or to be a propitiation through Faith in his Blood to declare his Righteousness for the remission of Sins that are past through the forbearance of God v. 25. 4. In the 27th Verse he adds a God-honouring and a self-confounding Inference from what he had said Where is boasting then It is excluded By what Law Of Works Nay but by the Law of Faith 5. And hence he draws another conclusion viz. ver 28. Therefore we conclude That a man is justified by faith without the works of the Law and in the 4th Chapter he proceeds to prove his main Argument i. e. That a Sinner is justified by Faith without Works by the Example of Abraham for if Abraham were justified by works he hath whereof to glory but not before God chap. 4. 2. 6. This is the Apostle's Argument if Abraham was justified by Works he had somewhat whereby he might boast and glory but Abraham had nothing whereof to boast or glory and therefore he was not justified by Works But to put it further out of doubt he affirms what the Scripture saith viz. That Abraham believed God and it was counted to him for Righteousness v. 3. 7. In the next place he proceeds to prove this blessed Doctrine from the nature of Works and Grace they being quite opposite and contrary the one to the other Now to him that worketh is the reward not reckoned of grace but of debt v. 4. If therefore it was granted a Man could perform the condition of perfect Obedience yet he could not he justified 1. Because all as he had shewed before have sinned 2. Because there is no Reward as a due debt from God because we can do no more than our Duty we being the Lords and all our Abilities and Services can ne'er make a reparation for the wrong we have done against the Law and the Holiness and Justice of God And thus I come to my Text ver 5. But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for Righteousness To him that worketh not That is worketh not thinking thereby to be justified and saved Though he may work i. e. lead a holy and righteous Life yet he doth