Righteousness I have he speaks in the present Tense but as dung that is in comparison of that Righteousness which doth and must justifie him in God's sight in which he would be found now and at Death and Judgment Compare this Text with that in Tit. 3. 5. Not by works of righteousness that we have done but according to his Mercy he saved us Obj. But perhaps some will object that the Apostle in all these places only excludes the works of the Law Answ 'T is evident he excludes all Works done by the Creature either before Grace or after Grace as well Works of Obedience to the Gospel as to the Law Pray observe not by works of righteousness that we have done We that are Saints we who profess the Gospel nay such Works which God hath prepared or ordained that we should walk in them Eph. 2. 9 10. Good Works done by Saints and godly Persons cannot justifie them in God's sight Were not the Galatians Christians and Professors of the Gospel who held without Faith in Christ no doubt that they could not be justified But yet were so far fallen from the true Faith as to look to be justified also by the Law or by their Obedience to it or by an inherent Righteousness which the Apostle 〈◊〉 opposed Works are indifferently mentioned as being excluded He that is said to be justified by faith is said not to work but to have a Righteousness imputed therefore all works are excluded in this respect 2. If all Works were not excluded then there would still be the same cause or reason to glory or to boast be they either Legal or Gospel work◠but since all boasting is excluded all Works are excluded It signifies nothing what Works they are if the reason of their Exclusion be but considered which is to take away all manner of boasting and to abase the Creature and wholly to magnifie God and exalt Free Grace 3. Moreover the like Debt would be due to us For to him that worketh is the reward not reckoned of grace but of debt What though some of my Works doth not make God a Debtor to me Yet if any Works in this case are not excluded God would still become a Debtor to me which is inconsistent with the Doctrine of Free Grace 4. If Works going before Justification are excluded from being any cause thereof then much more those Works that follow Justification for Causes as one well observes do not use to follow after but go before their Effects at least in order of Nature 5. If Works justifie they must of necessity be good Works but Works done before Faith or without Faith are not good Works for whatsoever is not done of Faith is Sin and are dead Works Neither can the Fruit be good as our Saviour saith while the Tree is bad Every evil Tree bringeth forth evil fruit But every Man before he is justified is like an evil Tree and therefore can bring forth no good Fruit no good Works wherefore all Works 't is evident before Faith and Justification are utterly excluded 6. Furthermore the Apostle speaketh of all Men whether converted or unconverted that 't is not of Works or Works done by them or either of them that they are justified or saved but by grace we are justified by grace and not by Works all Works are opposed by the Apostle to Grace therefore all Works are excluded From hence take this Argument That Doctrine that gives the Holy Scripture the Lie is false and to be rejected But the Doctrine that mixes any Works of Righteousness done by the Creature with Faith or the Free Grace of God in point of Justification gives the Scripture the Lie therefore that Doctrine is false and to be rejected 2 Arg. That all Works done by the Creature are utterly excluded in point of Justification appears from the different Nature of Works and Grace 't is positively said we are justified by Grace Now Grace and Works let Works be of what sort they will are directly contrary the one to the other See Rom. 11. 6. And if it be of Grace then it is not of Works otherwise Grace is no more Grace but if it be of Works then it is no more of Grace otherwise work is no more work There is no mixing Works and Free Grace together but one of these doth and will destroy the Nature of the other and as it holds true in Election so in Justification If Justification was partly of Grace and partly by Works done by the Creature or from foreseen Holiness and sincere Obedience done by us then Grace is no more Grace or Works no more Works For whatsoever proceeds of Grace as our Annotators observe that cometh freely and is not of Debt But whatsoever cometh by Works that cometh by Debt but now Debt and Free Grace or that which is free and absolutely by Grace and that which is by Desert are quite contrary things therefore to say Men are called and justified partly by Grace and partly by Works done by the Creature this were to put such things together as cannot agree for 't is to make Merit no Merit Debt no Debt Work no Work Grace no Grace and so to affirm and deny one and the same thing From hence take this Argument That which is of the Free Grace of God is not by any Works done by the Creature But Justification is of the Free Grace of God therefore not by any Works done by the Creature That being justified by his Grace we should be made Heirs according to the hope of Eternal Life Tit. 3. 5. From hence rises all the hopes we have of Salvation 't is by or according to the Free Grace of God through the Merits of Jesus Christ alone 3 Arg. My third Argument to prove all Works done by the Creature are excluded in Justification is this viz. Faith is the way prescribed in the Gospel in order to Justification not Love not Charity not Works of Mercy but Faith Now why is Faith rather than any Grace mentioned as the way to be justified is it not from the Nature of this Grace In respect of the Object it flies unto or takes hold of Faith contrary to any other Grace of the Spirit carries the Soul out of himself to Christ like as those who were stung with the fiery Serpents in the Wilderness were healed by looking up to the Brazen Serpent So by fixing our Eye upon Christ looking by Faith upon Christ we come to be healed and justified Moreover pray wherein doth the Terms of the Gospel differ from the Terms of the Law Do this and live or The Man that doth these things shall live in them Gal. 3. 12. Lev. 18. 5. These are the Terms of the Law Thus runs the Tenour of the Law But the Terms of the Gospel are quite different Believe on the Lord Jesus and thou shalt be saved Acts 16. 31. This was the Doctrine Paul preached to the poor trembling Jailor which agrees with what the
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
THE MARROW OF TRUE JUSTIFICATION OR JUSTIFICATION without WORKS Containing the Substance of Two Sermons lately preached on Rom. 4. 5. And by the Importunity of some gracious Christians now published with some Additions WHEREIN The Nature of Justification is opened as it hath been formerly asserted by all sound Protestants and the present prevailing Errors against the said Doctrine detected By BENJAMIN KEACH Pastor of a Church of Christ Meeting at Horsly-Down Southwark I will raise unto David a righteous Branch and this is the Name whereby he shall be called Jehovah our Righteousness Jer. 23. 5 6. Justificatio est Doctrina stantis cadentis Ecclesiae saith Luther LONDON Printed for Dorman Newman at the King's Arms in the Poultrey 1692. THE EPISTLE DEDICATORY To all who desire to be found in the Righteousness of Christ and count their own but as Dung in comparison thereof particularly to the Congregation Meeting at Horsly-Down the Hearers of these Sermons Grace Mercy and Peace be multiplied Brethren AS I was put upon preaching on this great Subject so I am satisfied it was at a very seasonable Hour this Doctrine being greatly struck at by too many Persons though of different Sentiments in many Points of Religion And as it was well accepted by you who heard these Sermons and the others that followed when preach'd and having been prevail'd with to publish these to the World so I hope some may receive Advantage hereby Though for the meanness of the Author and weakness of the Work they may not meet with that Entertainment from some as the Subject deserves yet for your sakes whose Souls are committed to my Charge and for whom I must give Account to the great Shepherd of the Sheep at the last Day I readily consented to this Publication as also that all may see that we are in this and in all other great Fundamentals of Religion established in the same Faith with our Brethren and all Sound aud Orthodox Christians in the World And cannot but look upon our selves greatly concerned to see how Men by Craft and Subtilty endeavour through Satan's Temptations though I hope some do it not wittingly strive to subvert the Gospel of Christ and corrupt the Minds of weak Christians An Error in a Fundamental Point is dangerous and destructive but should we mistake some Men we have to do with we should be glad The Lord help you to stand fast in the Truth as it is in Jesus in which through Grace you are well established Our Days are perillous Satan seems to be let loose upon us and is in great Rage his Time being but short Brethren 't is a hard Case that any of those who maintain the Old Doctrine of Justification should be branded with the black Name of Antinomians As for my part if Dr. Crisp be not mis-represented by his Opposers I am not of his Opinion in several respects but I had rather erre on their side who strive to exalt wholly the Free Grace of God than on theirs who seek to darken it and magnifie the Power of the Creature though we fear the Design is to wound the Truth and us through that good Man's sides who I doubt not is gone to Heaven O when shall we see that Truth Peace and Vnion longed for My Brethren the Doctrine we preach does not open a Door to the least Licentiousness as ' iis unjustly said to do by some who are either wilfully or ignorantly blind No God forbid Nothing can promote Holiness and Gospel-Sanctification like unto it only it teaches us to act from high sublime and right Evangelical Principles It shews the only way to attain to Gospel-Purity flows from our Vnion with Christ and that no Man can arrive to any degree of true Holiness or expect to meet with any Success therein without a Principle of Spiritual Life or saving Faith in our Lord Jesus Christ The Nature of Men must first be changed and that Enmity that is in their Hearts against God be removed before they can be holy The Tree must first be made good or the Fruits will be evil The Image of God must be formed in our Souls which puts the Creature into an actual bent and propensity of his Heart to the Practice of Holiness If a Man hates not Sin be not out of Love with Sin How should he be in love with God and Holiness Now because we say Sanctification is not necessary as antecedent to Justification but is the Fruit or Product of Vnion with Christ though we deny not but the Habits of Holiness are infused at that same Instant that Faith is wrought in the Soul Must we be look'd upon as Promoters of a Licentious Doctrine Must we make our own Performances or Obedience a Condition of Justification or be laid under Infamy and Reproach 'T is by Faith only that we come to have actual Enjoyment and Possession of Christ himself and of Remission of Sin and not only so but of eternal Life and so of Holiness also and no other ways The good Lord help you to a right Vnderstanding of these things and make you all a holy People to the Praise of his Glory and Honour of your Sacred Profession The Holy Apostle having asserted Justification by the Righteousness of God which is by Faith in Jesus Christ desired to know him and the Power of his Resurrection c. which he did not to be justified thereby but as a Fruit flowing therefrom or as a further Evidence thereof The first he had attained but there was a higher degree of Sanctification in hts Eye which he pressed after as then not having attained Whose Example let us follow I shall say no more You own a Rule of Gospel-Holiness Let me exhort you to labour after sincere Obedience And pray forget me not in your Prayers that God would graciously help me through all my Troubles and Temptations and preserve me and you to his Heavenly Kingdom who am your Servant for Jesus's sake and so shall abide till Death Benjamin Keach THE MARROW OF JUSTIFICATION OR The Doctrine of Justification opened in divers Sermons at Horsly-down Rom. IV. 5. But to him that worketh not but believeth on him that justifieth the Vngodly his Faith is counted for righteousness THIS Text is given me as I told you the last Lord's Day by an unknown Hand and though it may seem to interfere with my design and intention in speaking to another Scripture on a different subject yet I readily imbrace this Motion and Answer the Desire of those Christian Friends who so earnestly request and intreat me to speak to the Doctrine of Justification and that for these Reasons following 1. Because the Doctrine of Justification is one of the greatest and most weighty subjects I can insist upon it being by all Christians acknowledged to be a Fundamental of Religion and Salvation Hence this Article is justly stiled by worthy Writers Articulus stantis vel cadentis Religionis The very â—illar of the Christian Religion
would have a sound and stedfast ground of Hope Peace and Comfort nay not only have the Joy of God's Salvation but Salvation it self For if you build on your own Righteousness or Obedience and not on the Righteousness of God which is received by Faith only you will fall into Hell by stumbling at the same stumbling-stone the Jews did Rom. 9. 32. Chap. 10. 2. 8 Arg. All Works done by the Creature are excluded in point of Justification of a Sinner in the sight of God because we are justified by that Righteousness by which the Justice of God is satisfied and his Wrath appeased That Righteousness that delivers us alone from Condemnation and the Curse of the Law doth justifie us and none else and is not that the Righteousness of Christ Is not he that is acquitted from Condemnation and Death put into a state of Justification and Life What is it that these new Doctors talk of How is Christ's Righteousness made our legal Righteousness and yet not our Evangelical Righteousness If the Righteousness of Christ be imputed to us as that which when apply'd by Faith delivers us from Condemnation Wrath and Death certainly we need no other Righteousness to justifie us in God's sight unto eternal Life Obj. But Vnbelief is against the Gospel what Defence against this Answ The Person that we speak of hath Faith he believes in Christ therefore the Gospel charges him not and the Law cannot Here is a Pardon if you receive it you are acquitted Here is a Plaster if you apply it you are healed The Man receives the Pardon applies the Plaster he is by the Grace of God helpt to believe he is therefore delivered from Death and put into a State of Justification and shall not come into Condemnation Rom. 8 1. 2. No Man is acquitted from the Charge of any Sin either against the Law or Gospel till he believes but when he believes when he applies the Merits and Righteousness of Christ he is justified from all Things from all Sins of what Nature soever they are Must we by our sincere Obedience make God a Compensation for the Sins we have committed against the Gospel and free Tenders of his Grace or for slighting the Word of Reconciliation c. Hath not Christ satisfied God's Justice for all our Sins and when we believe are we not thereby justified from all Sins committed against the Gospel as well as against the Law Have we any Plea at God's Bar but that of the Merits of Christ and his Righteousness only let our Sin or Guilt be what it will Quest But how doth it appear a Man doth believe in Christ indeed Answ Why his Faith if true will make him a new Creature 't will purifie his Heart it will lead him into sincere and universal Obedience but 't is Christ's Righteousness still nevertheless that justifies him in God's sight though his Obedience and inherent Righteousness may justifie his Faith or evidence the Truth of Grace to his own Conscience and to Men also But Obj. God doth require an Evangelical Righteousness in all that do believe this Righteousness Christ is not nor is it the Righteousness of Christ he may be said to be our legal Righteousness but our Evangelical Righteousness he is not And so far as we are righteous with any Righteousness so far we are justified by it for according unto this Evangelical Righteousness we must be tried if we have it we shall be acquitted and if we have it not we shall be condemned there is therefore a Justification according to it To this take reverend Dr. Owen's Answer According to some Authors or Maintainers of this Opinion I see not saith he but that the Lord Christ is as much our Evangelical Righteousness as he is our Legal for our Legal Righteousness he is not in their Judgment by a proper Imputation of his Righteousness unto us but by the Communication of the Fruits of what he did and suffered for us And so he is our Evangelical Righteousness also for our Sanctification is an Effect or Fruit of what he did and suffered for us Eph. 5. 25 26. Tit. 2. 10. 2. None have this Evangelical Righteousness but those who are in order of Nature at least justified before they actually have it for it is that which is required of all that do believe and are justified and we need not much enquire how a Man is justified after he is justified 3. God hath not appointed this Personal Righteousness in order to our Justification before him in this Life though he have appointed it to evidence our Justification before others c. 4. If we are in any sence justified hereby in the sight of God we have whereof to boast before him Though we may not absolutely in respect of Merit yet we may so comparatively and in respect of others who cannot make the same Plea for their Justification but all boasting is excluded And it will not relieve to say that this Personal Righteousness is of the Free Grace and Gift of God unto some and not unto others for we must plead it as our Duty and not as God's Grace See his further Answer Dr. Owen of Just p. 221 222. To close this take this Argument If by that Righteousness of Christ which is out of us though imputed to us the Justice of God is fully satisfied we are justified then all Works done by us or inherent in us are excluded in our Justification before God But by that Righteousness of Christ which is out of us though imputed to us the Justice of God is satisfied therefore all Works done by us or inherent in us are excluded in our Justification before God Finally saith Bellarmine Nothing more frequently doth the Scripture testifie than that the Passion and Death of Christ was a full and perfect Satisfaction for Sins Further he saith God doth indeed not accept as a true Satisfaction for Sin any Justice but that which is infinite because Sin is an infinite Offence c. De Just l. 2. Now the Sufferings of Christ and his Righteousness only is of an infinite Value ours is not therefore Christ's Righteousness only and not ours is a true Satisfaction for Sin Our Adversaries sometimes are forc'd to speak the Truth 〈◊〉 Arg. All Works done by the Creature are excluded c. Because 't is by the Obedience of one Man that many are made righteous that is Jesus Christ he is made of God unto us Righteousness c. Rom. 5. 18 19. 1 Cor. 1. 30. But our inherent Righteousness is of many i. e. every Man 's own sincere Obedience that obtains it 10 Arg. All Works done by the Creature are excluded in point of Justification I prove thus If any one Man was justified without Works or sincere Obedience or through Faith only then all Works of Obedience c. are excluded But the Thief on the Câ—oss was justified without Works of Obedience and so are all Infants that die in Infancy that are