The Plain Doctrine of the Justification of a Sinner in the Sight of God, Sermon 2
Juſtification is of free Grace.
THE SECOND SERMON
ON
Rom. 3.24, 25.
Being juſtified freely by his Grace.—
HAving ſpoken of the efficient cauſe of a ſinners Juſtification, come we now to the inward impulſive Cauſe (which Logicians call the Proegumenical Cauſe) which is the grace of God, and for the forme or manner [freely.] Let us open the words.
Queſt. 1 What is it to be juſtified freely?
Anſw. 1 The Word tranſlated freely; in Scripture ſignification, is oppoſed to the hoped for, and intended end, and ſignifies in vain, or to no purpoſe. Gal. 2. ult. If righteouſneſs is by the law then Chriſt is dead in vain; there the ſame word is uſed.
2 It is oppoſed to an unjust cauſe, and ſo it ſignifies without a cauſe, Joh. 15.25. they hated me without a Cauſe.
3 It is oppoſed to the payment of a Sum of money, or a full price, as Laban ſaid unto Jacob, Gen. 29.15. Becauſe thou art my brother, ſhouldeſt thou therefore ſerve mee for nought? tell mee what thy wages ſhall be.
4 It is oppoſed to deſert either good or evil: So 1 Sam. 19.5. Jonathan ſaid to Saul, wherefore wilt thou ſin againſt innocent bloud? to ſlay David without a Cauſe, or without deſert. The word is here taken in the laſt acceptation: for the meaning is; That wee are juſtified without any merit on our part; So that the word [freely] is added, by way of explication of grace, and juſtification by it. When therefore it is ſaid wee are juſtified freely underſtand,
1 That there was no deſert of juſtification in us, Pſal. 49.8. Iſai. 43.25.
2 That wee deſerved the contrary; as being enemies, Rom. 6.23.
3 That we could not deſire it, Iſa. 65.1.
4 That wee could do nothing to procure it, Job. 25.4.
5 That wee reſiſt it, as the Jews did the righteouſneſs of God, Rom. 10.3, 4. Thus to the firſt Queſtion: the ſecond follows.
Queſt. 2. What is meant by Gods grace, by which wee are juſtified?
Anſw. Gods Grace is taken two waies in Scripture, 1 actively for the favour and mercy of God, Or foreign from foreign grati- foreign oſum eſſe, miſereri.Eph. 2.8. By grace yee are ſaved, not of your ſelves: and indeed the Hebrew word for Grace, comes of a Root that ſignifieth to ſhew mercy, or bee merciful; And 2 Paſſively, ſo it ſignifies the gift by grace, as Rom. 5.15. where is mention of the grace of God, and the gift by Grace, that is, inherent gifts and graces that the Lord beſtoweth upon us; as Eph. 4.7. To every one is given grace, &c. 1 Pet. 4.10. as every one hath received the gift. Now that grace is here meant in the former ſenſe, and not in the latter (as the Papiſts would have it) for the habits of grace infuſed into Us: It may appear,
1 Becauſe otherwiſe there ſhould be ſome contradiction in the Text, to ſay that we are juſtified freely, and yet to be juſtified by inherent grace.
2 In the next foregoing verſe, it is ſaid, that all have ſinned: how then is juſtification poſſible by inherent grace, where there is none; ſo that by grace here is meant the favour of God.
Queſt. 3. How can we be ſaid to bee freely juſtified, when the precious blood of Chriſt is paid to redeem us?
Anſw. 1 It is altogether free on mans behalf, becauſe no price, for our juſtification, is exacted at our hands: but on Chriſts part it was not free, becauſe hee paid a full price, 1 Pet. 1.18.
2 It was free on Gods part, 1 Becauſe nothing but his free grace, could move him to ordain ſuch a propitiation for ſinners, ver. 25. 2 Nor to make revelation of it to ſinners, for there are multitudes in the world, to whom this Redemption never was revealed; but are ſuffered of God to dye in their ſins, and to walk in their own waies. 3 Nor to impute it to particular perſons, and infuſe Faith: for though Chriſt paid the ranſome, yet it is free grace that it is imputed to Us: And that without our help he works faith in Us, to apprehend the merits of Chriſt.
Thus it appears by the Explication, That all the world being guilty before God; though Chriſt paid a great price to the Father, by way of ſatisfaction to his Juſtice, in redeeming the Elect: Yet in reſpect of Us, it is altogether free and undeſerved, and that his meer free grace moved him to ſend his Son, to take our nature upon him, and to lay down his life to redeem Us. From which Explication wee gather this Doctrin.
Doct. 2 That the Juſtification of a ſinner before God, Juſtification is of free grace.is to bee aſcribed meerly to the free grace of God. Which the Apoſtle hints twice in the Text, telling us wee are juſtified freely without deſerts; and by Gods grace, and favour to us likewiſe; which truth wee ſhall further ſee, in the ſeveral Acts of God about it, revealed in the Scripture, as
1 In the Decree of it, in the Council of Gods election, which (I conceive) is meant in ver. 25. whom God fore-appointed; There is the foreign, or eternal purpoſe of God, which was of his meer grace, Gal. 3.8. Juſtification of the heathen through faith, is attributed to the love of God.
2 In the determination of the work to Chriſt our head, to dye and riſe again from the dead, Rom. 4. ult. So it was free grace.
3 In the effectual application of Chriſts merits, and in our actual vocation, when true faith is wrought in the heart, Eph. 2.7, 8. ſo free grace is apparent.
4 In the ſealing of it up to the heart, when as the love of God is ſhed abroad in our hearts, by the Holy Ghoſt, Rom. 5.5. all which are implyed, or expreſſed in the Text.
Proofs for the Confirmation of this point abound; as Tit. 3.4, 5. After that the kindneſs and love of God our Saviour appeared, &c. kindneſs and love of God are aſſerted, as the moving or impulſive Cauſe, of our Salvation; but not a tittle of the works of righteouſneſs in our ſelves taken notice of: and verſ. 7. Juſtified by his Grace, wee ſhould bee made Heirs, Eph. 1.6, 7. To the praiſe of the Glory of his Grace, wherein hee hath made us accepted, in his Beloved, in whom wee have Redemption, &c. Which grace farther appears,
1 That God proſecutes not his Cauſe againſt us, according to the rigour of the Law, and his vindictive juſtice: but leaves any place, ſpace, and probability for Reconciliation.
2 That being the Party offended; hee ſhould yet appoint the manner, and means of our Reconciliation.
3 That hee ſpared not his beloved Son, nor any care to effect this Reconciliation.
4 That hee (without any dignity of ours) ingrafts us into his Son, and makes us partakers of his righteouſneſs.
Queſt: Why is a ſinner ſo freely juſtified?
Reaſ. 1 Becauſe it was impoſſible for the Law, or any legal Righteouſneſs to juſtify ſinners, Rom. 8.3. That which was impoſſible for the Law, in that it was weak, through the fleſh, the Lord ſending his Son, &c. Exact righteouſneſs free from Spot, the Law required, or it could not juſtify; But ſinful man, through the fleſh, that is, corruption of his heart, and inclination to evil, could not ſo obſerve the Law, as to attain to ſuch perfect righteouſneſs: becauſe Eccl. 7.20. There is not a juſt man upon Earth, that doth good, and ſinneth not, much leſs can any natural man do it.
Reaſ. 2 To remove two inconveniences, 1 To exclude boaſting, 2 Thoſe terrors of Conſcience, which otherwiſe ſinners muſt needs bee ſubject to, whilſt they live in the world.
1 Boaſting is excluded, Rom. 3.27. Where is boaſting then? it is excluded. By what Law? by the Law of Works? No, but by the Law of Faith. Juſtification by works, puffs up the proud heart of man, with a Conceit of ability to juſtify himſelf; as the Doctrin of the Pelagians, Papiſts, Arminians doth: They can anſwer that queſtion, 1 Cor. 4.7. Who hath made thee to differ? I have made my ſelf to differ; this breeds pride; but juſtification through free grace, laies low, having nothing of our own, but all of free gift.
2 Terrors of Conſcience are excluded, which Legal righteouſneſſe expoſeth to, 2 Theſſ. 2.16. God hath loved us, and given us everlaſting Conſolation through Grace: but without grace our Caſe is deſperate, Rom. 4.15. The Law worketh wrath. Hence intelligent Papiſts are driven to horrid extremities, even to deſperation it ſelf oftentimes: Hence thoſe large allowances which in their Caſes of Conſcience, their Caſuiſts uſe to give men, about the breach of the Law. Hence their Doctrin of venial ſin. And they uſe to renounce their Principles at their death, and fly to free Grace, living in one Religion, dying in another.
Reaſ. 3 Becauſe thoſe things that are conferred in juſtification, cannot bee deſerved, but muſt bee granted by free favour; as Remiſſions of ſins, and imputation of divine righteouſneſs; for ſo it is call'd, Rom. 3.22. The Righteouſneſſe of GOD without the Law. Now nothing in a finite Creature, can deſerve or procure, that which is of infinite worth, and eternal duration.
Uſe 1. Of refutation of that Popiſh Doctrin of Merit, Popiſh merit of Congruity and condignity refuted.and firſt of their merit of Congruity, as a neceſſary and acceptable Preparative to juſtification, which is a meer Dream.
1 Becauſe without faith 'tis impoſſible to pleaſe God, Heb. 11.6. but this merit is before faith is infuſed.
2 The tree muſt needs bee good before the fruit can bee good, Matth. 7.18. but yet the man is not ſanctified.
3 God accepts not the offerer for the gift, but the gift for the offerer. Gen. 4.4.
4 When the Conſcience is defiled, all things are defiled, Tit. 4.15.
Now for their merit of Condignity, wherein their righteous works, done by a righteous man, make God a Debtor to them, and he in Juſtice, is bound to juſtify them; conſider only, Rom. 11.6. If by grace, it is no more of works, otherwiſe grace is no grace: but if it bee of works, it is no more of grace, otherwiſe work is no more work, Papiſts are Martyres Diaboli.i. e. grace and works are flatly oppoſite to each other, Gal. 5.4. Yee are faln from grace; that is (ſaith Luther) as hee that falls out of a ſhip is drowned, &c. and hee calls ſuch Martyrs Diaboli that undergo much, and periſh at laſt, as your Popiſh Juſticiaries.
Uſe 2. To ſhew the inexcuſable condition of all the World before God, that ſlight this admirable free grace of God. If Chriſt holds forth this free grace daily, to prophane wretches, what will become of them? what will they ſay for themſelves, at the day of judgement? that deſpiſe it, or turn it into wantonneſs? what Paul preſſed upon the Jews at Antioch, Act. 13.38. is at this day commended to unbeleevers and prophane ones of this age. The Embaſſadors cry, Be it known unto you, Men and Brethren, that through this man is preached unto you, forgiveneſſe of ſins. And by him all that beleeve are justified, from all things; from which you could not bee juſtified, by the Law of Moſes. Hearken unto this all you that remain unjuſtified, you that have followed lewd courſes, uncleanneſs, pride, wantonneſs, company keeping, deſpiſing of the word; bee it known unto you, that through Chriſt is preached unto you, the free remiſſion of your ſins. If any that lived civilly, could be juſtified by the works of the Law, yet your hearts can tell you, you cannot: but behold, here is free Juſtification tendred you by Gods rich Grace. How long will you ſtand out and deſpiſe this Grace? As you love your own ſouls, accept of the mercy offered. Say yee, wee like our ſins and our profits better? then hear what follows, verſ. 40. Beware leaſt that come upon you, which was spoken of, by the Prophets: Behold yee deſpiſers, and wonder, and periſh, &c. that is, as your rebellion, and contempt is intollerable; ſo the Lord ſhall bring his dreadful and unſupportable deſtruction upon you; and this ſhall bee your miſery, that you ſhall not beleeve it, until it ſeizes upon you: more than ordinary judgements, both here and hereafter, follow the neglect of ſuch great ſalvation. Beware then, in the fear of God, leaſt this woful condition come upon you. Take heed (as it follows there, verſ. 46. Seeing that you put away the Word from you, and Judge your ſelves unworthy of everlaſting life) you that have a pardon offered to you, being condemned male-factors, and yet will bee prophane, unclean, and proud ſtill: you do as good as ſay, wee care not for the pardon, wee ſcorn the offer of remiſſion of ſins, though we bee damned for them: Let ſuch deſperate ſouls know, they judge themſelves unworthy, &c.
Object. You will ſay, why? whatſoever my ſins are, though I go on, yet grace is ſufficient to ſave mee at laſt.
Anſw. But doth not the Apoſtle ſay? ſhall wee continue in ſin? &c. far bee it that ever ſuch a thought ſhould enter into any heart, Rom. 6.1, 2. Sodomites themſelves, had they had this grace preached, by any Meſſenger from God, they would in all likelihood, have beleeved and repented. What is this but turning the Grace of God into wantonneſs? that branded ſin of Jud. 4. Ordained of old to Condemnation; and the very characteriſtical Note of Reprobation, to turn Gods grace into Laſciviouſneſs. Tis true, God doth not preſently reject, where grace proffered is neglected, Rom. 10: ult. All the day long, &c. yet it is oft a ſad preſage, that grace will depart, from thoſe for ever; that prophanely ſet it at nought. The day of Grace is ſhort, Luke 19.41. 2 Cor. 6.2. Col. 1.6. the Goſpel brought forth fruit in the Coloſſians, The firſt day they heard of it, and knew the grace of God in truth.
Uſe 3. Comfort to beleevers that this grace is free.It is an unſpeakable ground of comfort to poor beleevers. What better Cordial can you take than this? what Doctrin ſhould you rather learn? you complain of ſins before Calling, of corruptions yet remaining, of coldneſs in duty, and you ſay, how can ſuch a wretch as I bee accepted, or juſtified? The Doctrin takes away the ground of your Lamentation, in ſaying, you are juſtified and pardoned freely, not onelyonly by Gods Grace, and Mercy, but altogether freely, Rom. 5.16. the free gift is of many offences to justification. So verſ. 18. the free gift came to juſtification. Luth. in Epiſt. ad Gala.Let Moſes (ſaith Luther) bee dead, and buried; and his Sepulchre never bee found in point of juſtification.
This is your ſecurity, and makes your juſtification ſuch as a man may have peace in, and boldneſs, and confidence, in the inward Combates of Conſcience, and in the panges of death, for it makes the promiſes ſure, Rom. 4.16. unmortified corruption, would make juſtification, upon any other terms uncertain: but Gods free grace is a ſure Rock to build on, a foundation that cannot bee undermined. It puts you under the Kingdome of grace, where grace muſt as ſurely reign unto life, as ſin did unto death, Rom. 5.21.
Further, this Juſtification gives ſafety, and perpetuity of happineſs; becauſe this feee grace is unchangeable, Rom. 5.2. Being juſtified by Faith wee ſtand in Grace, wee never fall from it, and verſ. 17. They which receive abundance of Grace and of the gift of Righteouſneſs ſhall reign in Life, by one Jeſus Chriſt. Conſider ſeriouſly, that this grace is given, when wee are enemies to God, lying in our blood, beſmeared in our filthineſs: Now it is not likely a poor beleever ſhall ever fall, into a worſe eſtate than this was; So that the ſame grace muſt needs be ſtill continued to him.
Uſe 4. Exhortation to all ſorts, 1 to unjuſt.1 Exhortation firſt to unjuſtified perſons. If juſtification bee of free grace, then let carnal and prophane men ſee a little chink of light, beaming into their dungeon of darkneſs. Here is ſome poſſibility of obtaining mercy, and pardon at the Lords hands. Free Grace is the main motive to the Lord, for to give Remiſſion of ſin. Let it alſo bee a ſtrong Motive to you, to ſeek out after it. If free, why may not you have a ſhare in it as well as others? If the fault bee not in your ſelves, it may bee yours as well as others. Tis not ſins hainouſneſs, nor multitude can keep you out; God keeps open houſe for Grace and Mercy, and every poor beggar, that will, may come. The Dole is not given becauſe a man hath better Cloaths, better Parts or abilities, but to poor ſouls that come to fetch it. Avoid diſcouragement and prophaneneſs, when God is diſpenſing his grace to others, as bad as thee. Go then among the crowd of Prodigals, thruſt in among them. Rom. 4.5. To him that works not, that never did a good work, but beleeves on him that juſtifieth the ungodly, i. e. There are none juſtified but ungodly, for all are ungodly before juſtification, though afterward they are not ungodly, in that they fall to working the work of God, though not to truſt in any work: ſet their hearts on all the works of the Covenant, though not on the Covenant of works. Hear what the Spirit ſaies to thee, Rev. 22.17. Whoever will, let them take of the water of Life freely. Here is a dram of Aqua vitae for a dead ſoul, freely offered, if thou wilt accept of it, and wilt thou not accept of it? ſay not, I have no good work to commend mee, for they that work not, are not ſhut out, Iſa. 55.2. but without money, though not a penny in thy pocket, not one good work at all. To direct you in it,
1 Know that Juſtification preſuppoſes Damnation in a way of juſtice. Directions to attain juſtification.Thou therefore that deſireſt juſtification muſt bee convinced, and certainly conclude, thou art a condemned perſon, in the rigour of Gods Juſtice; according to that, Ezek. 36.31. You ſhall remember your own evil waies, and doings, were not good, and ſhall loathe your ſelves (or judge your ſelves worthy to bee deſtroyed) ſo Rom. 3.19. that all the World may become guilty. Your ſoules muſt come to the bar of Gods juſtice, and hold up your hands, and cry, guilty, guilty, yea, and paſs the ſentence of condemnation on your own ſouls.
2 Bee zealouſly diligent, Direct. 2that you receive not the grace of God in vain, 2 Cor. 6.1. Paul in 2 Cor. 5.21. having ſpoken of free juſtification before, hee addes, wee then as workers together with him, beſeech you, that you receive not the grace of God in vain. You have heard of Gods grace, now wee Apoſtles and Miniſters of Chriſt, beſeech you, that this grace bee not loſt, or in vain. If our intreaties may prevail with you, Oh! ſuffer not this water of life to bee ſpilt in vain.
3 You muſt for ever reſolve to live in the Kingdome of grace: Rom. 5. ult. Grace ought to reign, Direct. 3you muſt not think to ſubject it to your luſts, for grace muſt have the command of all, Tit. 2.12. it denies ungodlineſs the throne.
2 To juſtified Perſons. Are you juſtified freely by his grace? 2To ſuch as are juſtified.firſt learn to adore free grace; lye low in the duſt with Paul, and ſay with him, 1 Tim. 1.13. I have been thus and thus vile, but I obtained mercy, and the grace of God was exceeding abundant, &c. Now to the King immortal, &c. v. 17. Secondly, remember that, Luk. 7.41, 42. there was a certain Creditor, that had two Debtors, the one ought him five hundred pence, the other fifty; and when they had nothing to pay, hee frankly forgave them all, tell mee which of them will love him moſt? So hath the Lord truely, freely and frankly forgiven thee, and that much more than many others? Oh love the Lord, ſo much the more, count it a ſhame to bee ſparing, or nigardly, in thy love, or the expreſſions of it, in thy duty and obedience towards him, as verſ. 47. Her ſins which are many are forgiven her, for ſhee loved much. Where [for] is taken not for a Cauſe of forgiveneſs, but for a ſign; as thus, ſurely ſuch a Bankrupt hath a great debt forgiven him, for ſee how loving and ſerviceable hee is to his Creditor.
3 Freely you have received, freely give, Matth. 10.8. and freely forgive.