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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

at least twenty five Years before he offered up his Son as appears Gen. 15 6. So that James speaks only of a Declarative Justification before Men and in our own Consciences and so when Abraham is said to be justified by offering up Isaac the Meaning is by this his Sincerity was made known to him he had a full and clear Discovery that his Faith was a saving justifying Faith Gen. 22.12 2. This seeming Difference between St. Paul and St. James may be reconciled by considering and rightly distinguishing the Meaning of this Term Faith Now Faith is taken sometimes 1. For a True Saving Lively Faith which works by Love and is productive of all Holy Obedience and this is that Faith St. Paul means when he says We are justified by Faith only 2. The Word Faith is sometimes taken for a false dead and barren Assent to the Gospel and this is such a Faith as Devils and Hypocrites may be supposed to have and this is the Faith St. James opposes in Justification We are not justified by Faith i. e. by a dead barren unactive Assent to the Gospel But Abraham and Rahab were justified by Works i. e. Their good Works justified their Faith or proved then Faith to be a truly Lively Saving and Justifying Faith Thus these two Apostles are reconciled St. Paul separates Works from Justification but not from Faith St. James joins Works to Faith but not for Justification at God's Bar but before Men and in our own Consciences Now by what hath been said it is abundantly evident that we have no Righteousness in our selves by which we can be justified at God's Bar but that Righteousness by which we are justified before God must be a Righteousness of another performed for us and in our stead Now my next Work is to shew you what that is III. That Righteousness by and for which we are esteemed righteous at God's Bar is the Active and Passive Obedience of Jesus Christ performed by him in our stead imputed to us and received only by Faith This is very clear from Holy Scripture For First As we by Sin are under the Curse of the Law Gal. 3.10 and deserve Hell so Christ by his Death hath redeemed us from that Curse Eph. 1.7 In whom we have Redemption by his Blood the Forgiveness of Sin so Gal. 3.12 13 14. There is no other way for a Sinner to be brought from under the Curse of the Law and Wrath of God but by the Merits Death and Satisfaction of Christ Secondly The Righteousness of Christ is imputed to us for our Justification Now here Consider these Two Things 1. What is meant by the Righteousness of Christ 2. That Christ's Righteousness is that Righteousness by which we are justified before God 1. What are we to understand by the Righteousness of Christ Answ That Righteousness of Christ which is imputed to us for our Justification is the Active and Passive Obedience of Christ to the Law as our Mediator and Surety For the Moral Law required two Things First Sinless and Perfect Obedience Secondly In Case of Sin and the Law broken the Law required Satisfaction Now the Lord Jesus Christ as our Mediator and Surety did both these for us 1. Christ's Active Obedience to the Law was for us that forasmuch as we had broken the Law Christ obeyed and fulfilled it for us Gal. 4.4 When the Fulness of time was come God sent forth his Son made of a Woman made under the Law and the Reason is given v. 5. To redeem or satisfie Divine Justice for those which were under the Law Rom. 8.3 For what the Law could not do in that it was weak thro' the Flesh God sending his own Son in the likeness of sinful Flesh v. 4. That the Righteousness of the Law might be fulfill'd in us c. The Law could not justifie because we could not keep it therefore God sent his Son in our stead to do it for us and this Active Obedience of Christ is imputed to us for our Justification 2. The Law broken threatens a Curse Gal. 3.10 Christ came from Heaven and endures this Curse for us the Death he dyed was for us Gal. 3.12 13. he dyed the Death and suffered the Penalty due to us and By his S●ripes we are healed Isa 53.4 5 6. He was delivered for our Sins and raised again for our Justification Rom. 4. last and as he suffered the Curse so fulfilled the Righteousness of the Law for us Rom. 8.3 For what the Law could not do in that it was weak c. God sending his own Son in the Likeness of sinful flesh and for sin condemned sin in the flesh that the Righteousness of the Law might be fulfilled in us The Law not being able to justifie us because we we were unable to keep it God pitying us in this State sent his Son in our stead or place to fulfil the Law which being done by Christ in our Nature as our Surety is done in us This is that Righteousness by and for which we are justified and accounted righteous at God's Bar. Now this Righteousness of Christ is called the Righteousness of God Rom. 1.17 because it is the Righteousness of him who is God And the Righteousness of Faith Rom. 4.11 because that Righteousness that Faith eyes and looks at in Justification The Righteousness of the Law Rom. 8.3 4. because it is such a perfect Righteousness as the Law requires 2. Now this Active and Passive Obedience of Christ is that Righteousness by and for which we are justified at God's Bar. And this is the Meaning of all those Scriptures which speak of our Pardon Acceptance and Justification at God's Bar to be of Grace meer Free-grace Rom. 3.24 25. Rom. 5.1 We read of Righteousness imputed Rom. 4.6 Blessed is the Man to whom the Lord imputeth Righteousness c. v. 9. Faith was reckoned for Righteousness so v. 11 22 23 24. Now what was imputed it was Faith i. e. the Object of Faith the Righteousness of Christ which Faith look'd at and that was not an inherent Righteousness in the Person of the Believer but an Objective Righteousness in the Person of Christ So then the only Plea the Arraigned Accused Sinner can make for himself at God's Bar is this O Lord I readily confess I have sinned and by Sin deserve to be Eternally damned yet in Love to lost Sinners thou hast given Christ who by his Active Obedience has fulfill'd the Law and by his Sufferings hath purchased Eternal Redemption for all them that believe in him obey and receive him as offered in the Gospel I see my self lost and undone by Sin I sly by Faith to him and rest upon him alone for Pardon Justification and Eternal Life He is the Lord my Righteousness I resolve upon New Obedience and Holiness but I will not trust to any Thing in my self but to the Merits and Righteousness of Christ alone This is the Believer's Plea at God's Bar for Pardon and

Justification and there are two Considerations that will much clear the Manner of this Imputation 1. As Adam's Sin is imputed to his Posterity whereby they are all become Sinners Rom. 5.12 In him all have sinned even so is Christ's Righteousness to all his whereby they become righteous Rom. 5.19 As by one Man's Disobedience many i. e. all Mankind were made Sinners so by the Obedience of one many i. e. all the Spiritual Seed of Christ for the Apostle is there speaking of the two Seeds were made righteous 2. As the Sins of the Elect were laid upon or imputed to Christ as Isa 53.4 5 Rom. 4. last He was made Sin for us So the Obedience or Righteousness of Christ is imputed to us 2 Cor. 5. last We are made the Righteousness of God in him IV. Let us now Consider the Time when we are made Partakers of this blessed Priviledge Justification And here Consider 1. From Eternity God hath decreed to justifie all the Elect for it must be granted that all those blessed Priviledges the Saints enjoy in Time is setled upon them in God's Eternal Purpose Eph. 1.4 He hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in Love V. 5. Having predestinated us to the Adoption of Children by Jesus Christ to himself according to the Good Pleasure of his Will so that Adoption Justification Sanctification and all other Spiritual Heavenly Blessings are setled upon us in God's Eternal Election before Time but yet it can in no propriety of Speech be said We are justified from Eternity there being not one Syllable in the whole Bible that saith so We must distinguish between a Purpose in God to do such a Thing in Time and the Thing actually done we are no more justified from Eternity then we are sanctified and glorified from Eternity God having from Eternity equally purposed to give these Benefits to all the Elect. 2. The Lord Jesus Christ hath at his Death purchased the Pardon of Sin Justification and Eternal Life for all Believers God laid on him the Iniquities of us all Isa 53.4 5 6. Rom. 5.12 ad finem yet these purchased Priviledges are reserved for us not applied to us until we actually come to and believe in Christ John 3.36 He that believeth on the Son hath Everlasting Life and he that believeth not the Son shall not see Life 2. We are actually justified by Faith Rom. 5.1 Being justified by Faith we have Peace with God Rom. 3.28 A Man is justified by Faith without the Deeds of the Law Now if we are justified by Faith we are not justified before Faith nor without it the Being of Faith in the Soul being absolutely necessary to Justification 4. In Death we have a further Manifestation of our Justification when the Soul of a Believer appears at God's Bar 't is then acquitted and finds it self more immediately in the Arms of Mercy Rev. 14.13 Blessed are the dead which dye in the Lord they rest from their Labours and their Work do follow them 5. The Last and Great Day of Justification will be the Day of Judgment the Saints shall then by Jesus Christ himself be declared Just and Righteous before Angels and Men Mat. 25.34 Come ye blessed of my Father inherit the Kingdom prepared for you V. How we are justified by Faith The very Papists and the Rankest Arminian will not deny but own we are justified by Faith let them but Explain the Term Faith as they please Therefore it will be very necessary to shew how Faith justifies 1. Negatively We are not justified by Faith in a proper but in a figurative Sense not by Faith as it is a Work in us In this manner Papists Socinians and Arminians plead for Justification by Faith nay some would have Faith bear away the Bell and have the Honour of justifying us it is singled out by God from all other Graces and God of meer Mercy looks on Faith say some Faith and sincere Obedience to the Gospel say Others as if it were a Perfect and Legal Righteousness tho' they own this Acceptance to be of Grace But all this is nothing but Popery refined the Doctrine of Justification by Works dressed in neater Terms the Devices of Satan to darken and obscure the old Protestant Doctrine of Justification 2. Positively Faith justifies with respect to its Object Now the Object of Faith is 1. General The whole Word of God Historical Mandatory Promissory Monitory it looks at all the Parts of the Divine Law Thus Faith purifies the Heart produces Holy Obedience but in this sence Faith justifies not 2. Faith has a special and peculiar Object and that is the Promise or Covenant of Grace or rather Christ in the Promise thus Faith justifies as it looks to and eyes the Promises Faith is the Right Hand whereby we look unto Christ and receive Christ offered to us Now this Saving Faith has a twofold Act An Act ad Extra and an Act ad Intra Ad Extra it looks and puts forth Acts of true Evangelical Obedience Holiness of Heart and Life so it justifies not But Ad intra it looks to Christ and rests upon him alone in this Sence Faith justifies So that upon the whole we may say 1. That the Internal Moving Cause of our Justification is meer Grace Rom. 3.24 Being freely justified by his Grace 2. The External Moving Cause is Jesus Christ God-man who as Mediator hath purchased this Gift for us 3. The Material Cause is the Active and Passive Obedience of Christ whereby he both obeyed the Law and made Satisfaction for Sin 4. The Formal Cause is the Imputation of our Sins to Christ and his Righteousness to us 5. The External Instrumental Cause of Justification is the Gospel in which Christ and Justification by the Imputation of his Righteousness is revealed and offered to us 2 Cor. 5.22 6. The Internal Instrumental Cause is Faith which justifieth instrumentally as it apprehends Christ Thus we are said to be justified by Grace by Faith by Christ i. e. thro' God's Grace by Christ's Merits apprehended by Faith 7. The Declarative Cause of Justification is Good Works whereby our Faith is declared to be not a dead but a true and living Faith 8. The Final Cause of our Justification is the Glory of God and our own Salvation VI. Objections answered Object 1. If Christs Righteousness imputed be the only Cause of our Justification what need then of Repentance Holiness or New Obedience Answ 1. Repentance and true Holiness is by God himself made indispensably necessary to Salvation Acts 17.30 God commands all Men every where to repent And Heb. 12.14 Without Holiness no Man shall see God 2. I do not say Repentance Holiness and New Obedience are no Cause at all but they are neither the External nor Internal Moving Cause they are neither the Efficient Formal Instrumental Material or Meritorious Cause yet they are the Evidential or