Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	call_v	holy_a	person_n	9,169	5	5.7253	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45680	Christ's righteousness imputed, the Saint's surest plea for eternal life, or, The glorious doctrine of free-justification, by the imputation of the pure and spotless righteousness of Jesus Christ, stated, cleared, vindicated, and made plain to the meanest capacity being the substance of several sermons, on Isaiah XLV. 24, 25 / by Michael Harrison ...	Harrison, Michael, Minister at Potters-Pury.	1690 (1690)	Wing H903; ESTC R10310	20,250	35

Because the Holy Scripture doth abundantly assure us that none ever yet were nor ever yet shall be justified by any Righteousness in them of wrought by them Phil. 3.9 And be found in him not having on my own Righteousness which is of the Law but that which is thro' the Faith of Christ the Righteousness which is of God by Faith and Rom. 10.3 The Jews are said to be ignorant of God's Righteousness and went about to establish their own Righteousness Now that which the Scripture calls our own Righteousness is the Grace of God in us by Sanctification that New Obedience we are helped to perform by the Holy Spirit given us in Regeneration which is elsewhere called the Deeds of the Law Rom. 3.20 by which none ever yet were nor ever will be justified in his Sight 2. None can be justified by their own inherent Righteousness or sincere Obedience to the Gospel because to be thus justified would be to be justified by Works for what else is Sanctification but a new Creation by the sanctifying Vertue of the Holy Spirit unto good Works Sincere Obedience what else is it but good Works or the Works of Righteousness We read therefore of the Work of Faith and Labour of Love Now the Holy Scripture excludes all Works from Justification Rom. 4.5 To him that worketh not but believeth on him that justifieth the ungodly c. Every Believer is a Worker he is still labouring to work the VVorks of God to yield sincere Obedience to God's Law But he worke●h not with a Design to be justified by his Works thus Faith without Works justifieth 3. That Righteousness that must justifie us at God's Bar must be a sinless and spotless Righteousness there must be no Blemish in it but it must perfectly answer the Law that accuseth and condemneth us But our own inherent Righteousness of Sanctification is full of Spots and Blemishes and no way answers the Terms of the Law which requires Perfect Obedience and curses every One that does not answer its Demands in every Point Gal. 3.10 For if we keep the whole Law and fail in one point we are guilty of all Now our inherent Holiness being weak spotted and imperfect 1 Kings 8.46 There is no Man that doth good and sinneth not 1 John 1.8 If we say we have no sin we deceive our selves and the Truth is not in us Therefore we cannot be justified by our own sincere Obedience 4. If we are justified by any thing in our selves then have we something to glory in in our selves Rom. 4.2 If Abraham was justified by Works he hath whereof to glory but not before God But all that are justified at God's Bar are justified in such a way as they have nothing to glory in in themselves Rom. 3.27 Where is boasting then it is excluded c. Eph. 2.8 By Grace ye are saved 5. If we are justified by any thing in our selves then we are not justified by Grace Rom. 4.4 Now to him that worketh the Reward is not reckoned of Grace but of Debt but all that are justified are justified by meer Grace Rom. 3.24 Being justified freely by his Grace Objection If God accepts us as Righteous for our own sincere Obedience to the Gospel as if it were Legal and Perfect meerly for the Satisfaction of Christ is not this of meer Free-Grace Answ Tho' it be granted that all that is wrought in us in our Regeneration or done by us in a Course of Holy Obedience is all of meer Grace whatever we are It is by the Grace of God we are what we are 1 Cor. 15.10 And tho' some think Jesus Christ purchased for us a Remedial Law whereby our Faith and sincere Obedience to the Gospel shall be accepted thro' Christ's Merits as if it were Legal and Perfect and we thereby justified and accepted at God's Bar yet it must also be observed and granted that when ever in Scripture we are said to be saved by Grace justified by Grace in those Places Grace is opposed to all manner of Works as well Evangelical as Legal he that has any thing in himself to plead and to bring him off at God's Bar may challenge Justification as due to it so that to be justified by Free-Grace or by Faith which is all one is to be accounted righteous at God's Bar not for any Works Righteousness or Obedience of our own but only by and for the Active and Passive Obedience of Jesus Christ received by Faith Who of God is made unto us Righteousness 1 Cor. 1.30 6. If Abraham who was the Pattern of Justification was not justified by Works or by any Acts of Evangelical Obedience then none else But Abraham was not justified by Works Rom. 4.4 therefore none ever was or can be so justified Objection The Apostle James saith Jam. 2.21 Abraham was justified by Works and ver 24. he saith Ye see then how that a Man is justified by Works and not by Faith only Now how shall we reconcile these two Apostles Paul and James whereas one saith We are justified by Faith only without Works and the other saith We are not justified by Faith only but by Works also Answ These two Apostles may be reconciled by rightly distinguishing and understanding these two Terms Justification and Faith 1. If we rightly understand this Term Justification There is a twofold Justification The One at God's Bar the Other before Men or in our own Consciences 1. There is a Justification at God's Bar and that is an Acquitting or Absolving the Sinner at God's Bar from the Guilt of all Sin and the Accepting the Person so acquitted as righteous for the Righteousness of another imputed This is not for any Works done by the Persons themselves but of Free-Grace as the Apostle proves Rom. 4.4 5 And when St. Paul speaks of Justification in Rom. 3 4 5 Chapters and in the Epistle to the Galatians and elsewhere he speaks of it in this Sence We are in this sence justified only by Faith apprehending the Righteousness of another Works bear no part in our Justification at God's Bar. But 2. Sometimes Justification is taken for a Declaration of a Man's Righteousness before Men or an Evidence of one's Justification in his own Conscience and this is by Works For how shall I appear to others to be a righteous justified Person but by my Good Works our Lord has directed to judge of the Tree by the Fruit by their Works you shall know them or how shall a Christian know that he is justified at God's Bar but by an Internal Evidence in his own Soul that he truly loves God believes in Christ and sincerely obeys the Gospel 2 Cor. 1.12 This is our rejoycing the Testimony of our Consciences bearing us Witness that in Simplicity and Godly Sincerity not by Fleshly Wisdom but by the Grace of God we have had our Conversations in the World Now St. James Jam. 2. speaks not of Justification before God for Abraham was justified at God's Bar

Christ's Righteousness Imputed THE Saint's Surest PLEA FOR Eternal Life OR The Glorious Doctrine of Free-Justification by the Imputation of the Pure and Spotless Righteousness of JESUS CHRIST Stated Cleared Vindicated and made Plain to the meanest Capacity Being the Substance of Several SERMONS On Isaiah XLV 24 25. By MICHAEL HARRISON Minister at Potters-Pury near Stony-Stratford in Northampton-shire LONDON Printed for William and Joseph Marshal and Sold by them at the Bible in Newgate-street Price 3 d. Where you may be supplied with Caryl on Job and Mr. Bunyan's Works and most of Dr. Owen's Works and likewise Lockyer's Pills rightly prepared TO THE Christian READER THis Glorious Doctrine of Justification which V. Chemnitius terms Arx Propugnaculum Religionis Christianae i. e. The very Strength and Bulwark of the Christian Religion and further calls Articulus stantis cadentis Ecclesiae i. e. That Article with which the Church stands or falls is now so furiously attacked on every side Satan and his Instruments being so very busie to deprave it that 't is very necessary that every one of Sion's Watchmen should give Notice of the Danger and labour to fortifie himself and Flock against the Devices of the Common Enemy If we lose this Doctrine we lose our Hopes of Salvation and therefore all that is Valuable in Religion we have then no Way left of approaching to God for Pardon and Salvation nor any right Means for comforting afflicted Consciences This Doctrine is the Glory of the Protestant Churches one of the Grand Differences between them and the Romish Antichrist the Avowed Doctrine of the Church of England and all other Protestant Churches and therefore we have a great Deal of Reason to contend earnestly for this Doctrine once so clearly delivered to the Saints and afterwards sealed by the Blood of so many Martyrs It is now about Ten Years since I published a small Tract upon this Subject with great Success which was then approved to the Press by that Reverend Man of God Mr. Henry Cornish now in Heaven which thro' God's Blessing was of Vse to many Souls whose Thanks I have often received but that Discourse being quite out of Print and the Bookseller refusing to reprint it but on Terms not to be admitted by me I have therefore here in this Discourse set forth the same Doctrine in Substance and almost in the same Method but with considerable Additions Alterations and Enlargements which thro' God's Blessing I hope may yet be of further Vse especially to Christians of meaner Capacities who cannot read larger Volumes Now that it may be blessed to the Enlightning the dark Minds of Men so that God may have the Glory and his Church the Comfort is and shall be the Hearty Prayer of thy Soul's Friend M. Harrison Christ's Righteousness Imputed THE SAINT's Surest Plea FOR Eternal Life Isaiah XLV 24 25. Surely shall one say in the Lord have I Righteousness and Strength even to him shall Men come and all that are incensed against him shall be ashamed In the Lord shall all the Seed of Israel be justified and shall glory THis Chapter contains a Double Prophecy The First concerning the Redemption of the Jews out of Babylon the Re-edification of the Temple and the Restitution of the Temple-Worship The Other concerning the Calling and Conversion of the Gentiles in the Days of the Gospel of which the Words of the Text are the Conclusion in Ver. 23. you have God's Oath to assure us of the Certainty of the Conversion of the Gentiles I have sworn by my self the Word is gone out of my Mouth in Righteousness and shall not return unto me void every Knee shall bow and every Tongue shall swear To bow the Knee intimates an humble Adoration of the Divine Majesty And Swearing a Solemn Part of God's Worship intimating that the Converted Gentiles shall reverently Adore and solemnly Worship God in Christ Now the Text gives a farther Account of the Change that Converting Grace shall make upon the Converted Gentiles In the Text observe I. The Person speaking It is the Lord Jehovah The Lord that speaks in Righteousness v. 19. He who is God alone a Just God besides whom there is no Saviour II. Here are the Persons spoken to or of Namely the Gentiles 1. The Converted Gentiles Shall one say One is not in the Hebrew Text but Liamor dixit He saith or shall say i. e. One and every one of the Converted Gentiles spoken of ver 23. Again v. 25. They are called the Seed of Irael which is a Term proper and peculiar not only to the Jews but to all Believers whether Jews or Gentiles who are frequently called God's Israel in Scripture as Psal 24.6 Rom. 9.6 c. Or 2. The Unconverted amongst them who were not changed by the Gospel but were rather Enemies to Christ that are incensed against him rebel against him not submitting to his Rule and Government III. Here are the Things predicted or spoken of these Persons And those are 1. The Solemn Glorious Benefits which they shall enjoy by the Gospel that are changed by it they shall have Righteousness and Strength and by that Righteousness they shall be justified 2. That Righteousness Believers have from Christ i● Twofold A Righteousness for their justification whereby they are accounted and esteemed righteous at God's Bar And an Inherent Righteousness of Sanctification tho' the latter is not here excluded yet the former is principally intended because 't is that Righteousness whereby we are justified v. 25. The Righteousness of Sanctification being rather hinted to us in the Word Strength whereby the Holy Spirit begins and carries on a Saving Regenerating Work in the Soul whereby we are enabled to repent believe and walk in Newness of Life IV. Here is the Change Regenerating Grace makes upon these Persons and the Profession that shall upon their Conversion be made by them 1. They shall come to Christ and believe on him To him shall Men come i. e. believe in Christ for Coming to Christ is Believing on him Mat. 11.28 2. They shall be justified by him i. e. Their Sins pardoned and their Persons cloathed with the Imputed Righteousness of Christ whereby they shall stand righteous at God's Bar. 3. They shall Glory q. d. They find a Gracious Change upon their Hearts by Sanctification a Change in their State by Justification this shall raise their Hearts into a Thankful Frame they shall believe in him rejoyce and glory in him as their God and Portion Doct. 'T is the Duty and Character of justified Believers to acknowledge and profess that that Righteousness whereby they are justified is in the Lord not in themselves This precious Doctrine of Justification is the very Marrow of the Christian Religion 't is that Doctrine as Luther observes with which the Church stands or falls 't is that Doctrine the Devil of all Gospel Truths most hates and endeavours to corrupt in the Beginning of the Reformation it was looked on as the

Declarative Cause there being no other ordinary Way to evidence to our own Souls the Truth of our Faith and the Certainty of our Justification but by sincere Obedience and true Holiness Rom. 8.1 They that are in Christ walk not after the Flesh but after the Spirit 3. 'T is very strange Persons can find no place for or reason of Holiness unless they must place them in Christ's Throne and make them their justifying Righteousness our Holiness does not merit Heaven but it makes us fit for it it does not give us a Title but it is our Evidence for Heaven Obj. 2. But does not this Doctrine of Justification by imputed Righteousnes introduce Carelesness for if we are justified by Christ's Obedience what need we be exact or careful about our own Obedience Answ Indeed this is an old Objection made against this Doctrine Rom. 6.1 Shall we continue in Sin that Grace may abound But 1. Consider Justification and Sanctification always go together to whomsoever Christ is made Righteousness To them is he made Sanctification also 1 Cor. 1.30 2. Nothing more engages the Soul to Christ and Holiness then a sence of Free-Grace in Justification Rom. 1.8 Obj. 3. This Doctrine of Justification by Christ's Righteousness imputed seems to dissolve the Law as if it did no longer oblige to Obedience Answ This is also an old Objection made against St. Paul's Preaching Rom. 3.31 Do we then make void the Law thro' Faith God forbid yea we rather establish the Law The Apostle's Answer is that the Doctrine of Justification by imputed Righteousness is so far from destroying the Law that it establishes it 1. The Law is established in Christ in that he has fulfilled the Law and that both in the perfect Holiness of his Life and also in the Sufferings and Satisfaction of his Death because Christ did all this as our Head and Representative and hence the Righteousness of the Law is said to be fulfilled in us Rom. 8.3 4. 2. The Law to a Believer is become void as to its being the Way of our Justification before God yet it is established as a Rule of Life We must obey it not to be justified by it but to testifie our Thankfulness to God not as a Cause but as an Evidence of our Justification not to give us a Title to Life but a Meetness for it Obj. 4. If we are righteous before God in the Righteousness of Christ then God sees no Sin in his People Answ True God sees not Sin in a Saint with a Vindictive Eye he does not so see Sin in a justified Person as to revoke their Justification and condemn them for it Rom. 8.1 No Condemnation to them that are in Christ But with an intuitive Eye God doth both see and punish Sin in his own People Psal 89.30 31 32 33 34. Obj. 5. This Doctrine of Justification by imputed Righteousness is a Doctrine very pleasing to Flesh and Blood every Carnal Man will be glad of it because he need not be much concerned about his own Righteousness c. Answ There is no Doctrine in the Bible more contrary to Flesh and Blood than this is Rom. 10.3 The Jews could not submit to it it 's Foolishness to Carnal Men Flesh and Blood is for Setting up something of its own to be justified by no Doctrine doth so empty the Creature as this does it makes Men abhor themselves and renounce their own Righteousness and make Christ all in all Phil. 3.6 7 8. Obj. 6. The Scripture every where attributes our Justification to the Death and Blood of Christ therefore not to his Active Obedience as you do Answ 1. 'T is true Mention is frequently made of the Death and Sufferings of Christ as the Cause of our Justification and Salvation but the Blood and Sufferings of Christ are mentioned not with a Design to exclude Christ's Active Obedience but Synecdochically Pars pro toto a Part for the whole for where only mention is made of the Blood of Christ as Eph. 1.7 all that Christ did and suffered is to be understood Christ shedding his Blood being the concluding Act includes all the rest 2. We find Justification attributed frequently to his Active as well as to his Passive Obedience as Rom. 8.3 4. where Christ's Active as well as his Passive Obedience is mentioned c. 3. The Person of Christ is the Object of justifying Faith we must not look altogether it Christ's Holy Life or bitter Sufferings but at both as 1 Pet. 1.19 The precious Blood of Christ there is his Passive As a Lamb without Blemish there is his Active Obedience we were under the Curse of the Law Christ's passive Obedience frees us from that Also we want Conformity to the Law Christ's Active Obedience is our Legal Righteousness Obj. 7. The wretched Socinian objects against all this That we need no Satisfaction at all but are saved by meer Sovereign Mercy Answ 1. The Old Testament Believers were not so distinct as to the way of Salvation by a Satisfaction as we now are in the Days of the Gospel tho' this was not unknown to them as is evident by Psal 51. and Isa 53. All their bloody Oblations plainly pointed to a Satisfaction but the Gospel way of Salvation not being yet revealed in that Brightness it was afterwards to be Old Testament Believers spake more darkly and generally but when they speak of Salvation by Mercy and Grace they mean the Gospel way of Salvation which being now clearly revealed and fully opened is in the New Testament generally called Redemption by the Blood of Christ That he is a Propitiation for our Sins 1 Joh. 2.1 2. And if the Harmony of the Divine Attributes be consulted we shall find that God is just as well as meriful and will by no means clear the guilty The Sinner of an hundred Years old shall be accursed the Justice of God calls for a Satisfaction and indeed when we consider that the very Strain of the New Testament runs so much upon Exalting the Free-Grace of God in Christ that We have Redemption thro' his Blood Eph. 1.7 that The Lord has laid upon him the Iniquity of us all That By his Stripes we are healed Isa 53.4 5 6. We must fling away our Bibles and renounce the Christian Religion nay all Hopes of Eternal Life if we let go the Doctrine of Satisfaction APPLICATION Is this so That it is the Character of justified Believers to acknowledge that that Righteousness whereby they are justified is in the Lord not in themselves We may make a Threefold Use of it 1. By way of INFORMATION 2. CAUTION 3. EXAMINATION 1. By way of INFORMATION in these Ten Things 1. If this be so then it informs us how sincere and right Protestants may be discerned and distinguished from Popish Socinians Arminians Quakers and the whole Tribe of Hetrodox Persons the Name Protestant was given to the Professors in Germany in Luther's Time for protesting against the Errors of Popery