Christs Righteousness Imputed, Title page – To the reader
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 'tis 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 Ʋſe 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 Ʋſe, 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 'tis 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. 'Tis 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; 'tis that Doctrine as Luther obſerves, with which the Church ſtands or falls; 'tis 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 Grand Difference between the Proteſtants and Rome. Yea, 'tis that Doctrine, that will only help to ſettle an awakened, convinced, believing Sinner, in a ſweet and laſting Peace; and therefore in ſpeaking to it, I ſhall ſhew you,
I. Who are the Perſons, that ſhall be made Partakers of this Bleſſed Priviledge of Juſtification.
II. The Nature of Juſtification, what it is?
III. What that Righteouſneſs is, for, and by which we are juſtified at God's Bar.
IV. The Time when God's Children are made Partakers of this Bleſſed Priviledge.
V. How we are juſtified by Faith?
VI. Objections againſt the Doctrine of Juſtification anſwered.
I. Who are the Perſons juſtified?
Anſw. 1. Negatively, not fallen Angels; they have indeed ſinned, and by Sin thrown themſelves into an Eternal Abyſs of Miſery; but their Caſe is hopeleſs and remedileſs, God has left them in the Ruines of their Fall, without diſcovering to them any Way of Deliverance, Heb. 2.16. He took not on him the Nature of Angels, foreign, He did not catch, or lay hold on the Angel, but when they were falling, he let them go.
2. Poſitively: But fallen Man, not Man in Innocency, but Man under the Sentence of Condemnation for Sin; but yet it's not all Sinners that ſhall be juſtified; For all the World are become guilty before God, Rom. 3.19. but all the World are not ſaved, no, in the Text you find ſome that are incenſed againſt Chriſt, that are angry with him, theſe ſhall be aſhamed; there are a World of Sinners, that notwithſtanding the Goſpel diſcovering Salvation, ſhall be Eternally damned; Rev. 21.8. but ſuch as are juſtified muſt be,
1. Elected and Choſen of God to be Heirs of Eternal Life, Eph. 1.4. Choſen before the Foundation of the World.
2. They muſt be Sinners, whoever is juſtified, muſt firſt be ungodly, Rom. 4.5.
3. They muſt be given to Chriſt, John 6.37. All the Father hath given me ſhall come.
4. Whoever is juſtified muſt firſt be accuſed, the violated Law puts in a Plea againſt the Sinner, John 5.45. Think not I will accuſe you to the Father, there is one that accuſeth you, even Moſes, in whom you truſt; i. e. The Law of Moſes, by the Works whereof they hoped to be juſtified; St. Paul had found the accuſing, condemning Power of the Law in his own Conſcience, before he pleaded the Righteouſneſs of Chriſt, Rom. 7.9.
5. One juſtified muſt be a repenting and returning Sinner; for tho' Repentance be no meritorious Cauſe of Juſtification, yet it's abſolutely neceſſary for Pardon, Iſa. 55.7. Let the wicked forſake his way and the unrighteous Man his Thoughts, and return unto the Lord, and he will have Mercy on him, and to our God, and he will abundantly pardon: 'Tis a fruitleſs Diſpute whether Juſtification or Sanctification be firſt in Order of Nature, for they both ſpring from one and the ſame Root; viz. Free-Grace, and never go alone; and 'tis certain, none can have the one without the other.
6. Whoever is juſtified muſt believe; For we are ſaved by Faith, Eph. 2.8. juſtified by Faith, Rom. 3.28. 'Tis very abſurd to ſay we are juſtified before we believe, or without Faith.
II. I am now to ſhew you the Nature of Juſtification what it is?
Deſ. Juſtification is in Acquittance or Diſcharge at God's Bar, from all that the accuſing Law hath to lay to our Charge; and the giving ſuch a Righteouſneſs, by Vertue whereof, we can lay Claim to Eternal Life as ours.
Here are two Parts of Juſtification,
1. A Diſcharge from what the Condemning Law hath to lay to our Charge; now the Law pronounces a Curſe, Gal. 3.10. For as many as are of the Works of the Law are under a Curſe; for it is written, Curſed is every one, that continueth not in all Things, written in the Book of the Law to do them: By the Law here is meant the Covenant of Works, as appears from Deut. 27.26. whence the Apoſtle borrows this: So to be under the Curſe of the Law, is to be liable to all the Penalties the Law threatens. Now Eternal Separation from God, is what the Law threatens to the Breakers of it; For that firſt Threatning, Gen. 2.17. In the Day thou eateſt thereof, thou ſhalt ſurely dye; is Threefold, involving a Temporal, a Spiritual and an Eternal Death. Now from this Curſe and Death we muſt be acquitted, this is the Pardon of Sin, Iſa. 55.7. Eph. 1.7. — In whom we have Redemption thro' his Blood, even the Forgiveneſs of Sin; and this Forgiveneſs is of meer Grace, Eph. 1.7 — According to the Riches of his Grace.
2d. Branch of juſtification is by pleading a Righteteouſneſs, or a Satisfaction at God's Bar.
We are by Nature Sinners, and by the Law accuſed or impleaded at God's Bar; to which Accuſation we muſt plead guilty or not guilty; Not-guilty can none plead, For we are all under Sin, Rom. 3.9. All the World is become guilty before God, v. 19. therefore the accuſed Sinner muſt plead guilty; and in Order to bring him off at God's Bar, he muſt plead either,
1. Meer Sovereign Mercy: q. d. Lord, I have ſinned and deſerved thy Wrrth and Curſe, but thou art a Merciful and Gracious God, ready to pardon, willing to forgive; a God which takeſt no Pleaſure in the Miſery and Sufferings of thy Creatures, I therefore plead Free and Sovereign Mercy. Thus the condemned Creature throws himſelf upon the Mercy of the Judge; but this is not properly to plead but to beg: I do not ſay, God could not have ſaved the Sinner this way, by paſſing a meer Act of Sovereign Grace without reſpect to his Juſtice; but I do ſay, God will not do it, he will ſave Sinners in ſuch a way, as his Juſtice as well as Mercy ſhall be glorified in their Salvation; therefore meer Mercy cannot be pleaded. Therefore,
2. The Accuſed Sinner muſt plead a Satisfaction to the Law, a Righteouſneſs, ſuch as the Law and Juſtice of God requires.
This is indeed the Way, in which we are to look for Juſtification; we muſt plead a Satisfaction made to Divine Juſtice, and a Righteouſneſs, in which we may ſtand righteous at God's Bar; and this muſt be either a Righteouſneſs inherent in our own Perſons, which is the Righteouſneſs of Sanctification; or without us the Merits and Righteouſneſs of another.
1. Inherent in our ſelves: 'Tis true, all God's Saints are inherently righteous, for by that bleſſed Work of Regeneration and Sanctification, they are truly, tho' not perfectly righteous; as 'tis ſaid of Zachary and Elizabeth, Luke 1.6. They were both righteous before God, walking in all the Ordinances and Commandments of the Lord blameleſs. They were not ſinle… and Legally righteous, but they allowed no Sin, ſincerely endeavouring to keep a good Conſcience both towards God and Man. All regenerate Believers are thus righteous, God teſtifies of Noah, Gen. 7.1. Thee have I ſeen righteous b…fore me in this Generation: But this inherent Righteouſneſs of Sanctification, cannot be pleaded at God's Bar for our Juſtification.
1. 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; 'tis 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 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. 'Tis 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. 'Tis 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.