The Gospels Glory, Chapter 7
CHAP. VII.
The fulneſſe of a ſinners ſalvation evinced in the outward cauſe, moving God to give his own Sonne, and to take ſuch a way to ſave; which was the impotency and impoſſibility of the Law to ſave, and the lost eſtate of the ſinner.
SECT. 1.
4. THe outward impulſive cauſe of Gods giving his Sonne in the fleſh to redeem and ſave, is in theſe words; [what the Law could not do, in that it was weak through the fleſh, God ſending his own Sonne, &c.] theſe words conſidered of themſelves as one entire propoſition, namely this, [the Law could not deliver a ſinner; for it was weak through the fleſh:) do contain that firſt great truth handled before in the ſecond Chapter of this Treatiſe; but now take them as the Apoſtle here puts them in their Syntax, in the Contexture, woven in together with that which followeth, to this effect; [what the Law could not do, that God did by ſending his own Son;] and then we have that which moved God to ſet forth this way of Redemption by his own Sonne. God gave the Law, and ſin was provoked, and the ſinner dyed; the ſinner looked to it, ſtood convinced it was holy, juſt and good, but the more ſeeking righteouſneſſe and life by it, his weakneſſe the more appearing, and he unable to keep it, the more he lay under the curſe of it: God then takes this courſe, he'le ſend his own Sonne, and he ſhall bring righteouſneſſe and life to this helpleſſe ſinner; hence a fourth ſpecial doctrine offers it ſelf, proving the ſecond general, which ſheweth that this ſalvation in Chriſt muſt needs be compleat and admirable. It is this:
The very impoſſibility of the justification, 4. The impotency and impoſſibility of the Law to ſave, and the loſt eſtate of the ſinner, is the outward thing that moved God to ſave him by Jeſus Chriſt. Proved ten wayes.life and ſalvation of a ſinner by the Law, and the ſinfulneſſe of miſerable fallen man which brought that utter weakneſſe upon the Law, was that and that onelyonly from without that moved God to juſtifie and ſave a ſinner by Chriſt; and therefore it is a ſalvation glorious, gracious and all-ſufficient.
This truth is evident divers wayes.
1. That which is the help when the Law cannot help, muſt needs be high and powerful; for firſt, The Law is the only way of life which God as Creator doth give to a reaſonable creature; and ſecondly, The Law is ſo able, that (being perfect and Gods own Covenant) it cannot be weakned but onelyonly by accident; not by its own failing, but by ours: it is weak, but through the fleſh.
2. The Law for righteouſneſſe, and Chriſt for righteouſneſſe, do ſtand in direct Gal. 2. 16, 21.oppoſition; yet the Law is not againſt the Goſpel: the Law drives to Chriſt alone; the Law is fulfill'd, when Chriſt is Gal. 3. 21, 22.received, the Law comes in that the offers of Chriſt might be eſteemed, which elſe a proud ſinner would wholly neglect Rom. 10. 4or pervert, and never underſtand aright; this is the help given of God, which is the end of the Law.
3. That help that is able to ſet fleſh, ſinful weak fleſh right in Gods High Court of Juſtice, (recta in curiâ, as Lawyers ſpeak) and to put ſtrength into it, and ſo make up the breach, ſo that both the Law ſhall ſtand in its full force and ſtrength, and yet the ſinner be righteous and live, that is altogether a Soveraign ſalvation: but ſuch is the help which Gods grace in Jeſus Chriſt doth bring; it puts forth its power gloriouſly efficacious, for and upon and in ſinful weak fleſh.
4. When that which deſerves that God ſhould caſt off, reprobate and condemn to hell for ever, and ſo glorifie his juſtice, is made the ground of giving Chriſt; what now can be alledged to hinder, if the Omnipotent, All-wiſe and All-gracious God be able to ſave a poor periſhing creature, if Chriſt the Sonne of God be able to help? ſinfulneſſe of fleſh is the very ground. It deſerves damnation, as we ſee in the righteous ſentences of the Law, in the caſting away of Angels fallen, in men whom God reprobates; the ſame reprobableneſſe is in the very Elect men, in all of them, and therefore Iſa. 43. 22, 25. Eph. 2. 1, 2, 3, 4, 5.is this Saviour given.
The Prophet Iſaiah pleaded for God with Iſrael long ago, bringing in the Lord ſpeaking in his own words on this wiſe: Thou haſt not called upon me O Jacob, thou haſt been weary of me, O Iſrael; thou haſt made me to ſerve with thy ſinnes, thou haſt wearied me with thine iniquities; I, even I, am he that blotteth out thy tranſgreſſions for mine own ſake, and will not remember thy ſinnes.
5. When this, that all help failes, and through mans own fault, ſhall be the riſe and advantage that God will take to give Iſa. 63. 5.his Sonne to be the Chriſt and Saviour; this anſwers all objections. Now thus it ſtands here, none to help, none to uphold; therefore (ſaith God) my arme Iſa. 41. 27, 28.ſaves. No interceſſor, no man, what! no counſellor! Behold (ſaith the Lord) I give one that bringeth good tydings, what! can no God, (Idol god) no worſhip, no ſacrifice, Lambs, Rams, Bullocks, Rivers of oyle, no price of ſilver or gold, nor prayers, nor tears of blood give help; Iſa. 45. 20, 21, 22.behold, a juſt God and a Saviour I am, and there is none beſides me; look unto me ſaith God, and be ye ſaved all the ends of the earth; behold the Lamb of God that taketh away the ſin of the world.
6. Therefore mercy was the onelyonly motive, mercy hath the miſerable for its object. An unchangeable purpoſe of love within God himſelf according to the good pleaſure of his will, was the onelyonly proper cauſe cauſing ſalvation, and therefore it muſt needs be firme as a foundation of God; by grace are we ſaved, above and againſt deſert. It is the glory of free-grace, and 'tis to the glory of free-grace to ſave Gratia non eſt gratia ullo modo, ſi non ſit gratuita omni modo. Rom. 5 20. & 3. 27 Eph. 1. 6, 7. & 2. 8, 9.a ſinner. Grace is not grace any way, if it be not frank and free every way.
7. It muſt needs be done thus to ſhew the glory of grace ſuperabounding, when ſinne and the Laws curſe cannot hinder; but where ſinne hath abounded, grace aboundeth much more; and to exclude boaſting, that glorious ſuperabounding grace may have the praiſe for ever.
8. If it had been grounded upon any thing in us as the cauſe of this ſaving love, we ſhould never have dared to come near unto the holy God, becauſe we are ſinful; nor could our hearts have ſtood ſtable in his preſence, becauſe creatures, and ſo are ſubject to change, we ſhould have found ſo much weakneſſe and changeableneſſe. The holy Angels ſtand before God through Chriſt as their Mediator of Confirmation, who need no Mediator of Reconciliation and Redemption, becauſe they never ſinned.
9. This raiſeth the heart to an excluſive 2 King. 7. 34.reſolution, like the Lepers in the book of the Kings, in this manner; If we ſtay in our natural eſtate, we are ſure to periſh, if we come into Chriſt, we can but periſh; perhaps we may finde favour and grace, for there is enough in him; yea, and it begets in the ſoul the poſitive reſolution of the Prodigal; there is bread enough in my Fathers houſe, and I periſh Luk. 15. 15, 16, 17, 18.here, and ſtarve with hunger; I will ariſe, and go to my father and ſay, father I have ſinned.
10. Laſtly, The bleſſedneſſe of a ſinner conſiſteth and cannot poſſibly conſiſt in any Rom. 4. 6, 7, 8.other thing than in forgiveneſſe, and in a non-imputation of ſinne; in the merci…ul covering of iniquity: for what ſhall become of him that hath ſinned, if hi… ſinne be charged upon him; he muſt paſſe under the eternity of the wrath to come, which ſinne hath juſtly ſubjected him unto: and then where will be the time and place for bleſſedneſſe? what can be beyond everlaſting? if forgiveneſſe of ſinnes be the bleſſedneſſe of a ſinner, then here is nothing in man to move God but this; here is a ſinner, a man undone by his own ſin, but I will be his God, and will be Heb. 8. 10, 12.merciful to his tranſgreſſions, and I will remember his ſinnes no more. This, this is the Covenant by which we ſinners can live and ſtand in the ſight of God.
SECT. 2.
But wherein may it be made to appear Illuſtrated ſix wayes.that the weakneſſe of the Law, made weak through the ſinfulneſſe of man moved God to give his Son?
Anſw. 1. Becauſe this is the main reaſon why God left the Gentiles to themſelves for above two thouſand years, upholding them nevertheleſſe in the utmoſt of natural abilities which are in man ſince the fall, and giving them all the bleſſings of Creation continued in his Providence with goodneſſe and long-ſuffering, that all the world might ſee, man cannot by his wiſdome finde out the true God; finde out the way of reconciliation and ſalvation; man cannot do ought but wander from God, he underſtands not, and will not ask after Chriſt: and then God will ſay, Behold me, to them that asked not Iſa. 65. 1.after him, and that ſhall be verified, I Iſa. 41. 27. Junius in locum. 1 Cor. 1. 21.am found of them that ſought me not; then God giveth Chriſt, the firſt that ſaith to Zion, behold, behold the things which none could tell of: he that is the one, the only one that bringeth good tydings. Paul to the Corinths opens this, ſaying, After that in the wiſdome of God (who wiſely diſpoſeth of all things in his providence, governing the ages of the world, and the generations of men upon the earth) the world by wiſdome, (their wiſdome of the light of nature with which they came into the world indued of God the Creatour, having the book of the creature open before them, and time afforded to improve it to the utmoſt, of which wiſdome even in the things of God they grew conceited, profeſſing themſelves to be wiſe, nevertheleſſe the truth is, they by wiſdome) know not God: much leſſe could ever ſo much as dream of Chriſt; It pleaſed God in his infinite eudoky, or good pleaſure, by the fooliſhneſſe ſo eſteemed by the wiſe of the world, of the preaching of Chriſt crucified, for the Redemption of a ſinner, to ſave them that believe.
3. The reaſon why the Jewes were left of God to doat about the eſtabliſhing of their own righteouſneſſe (to which thing all men by nature ſtand enclined, neither can they by the utmoſt abilities of reaſon in man ariſe higher, or ſeek any thing elſe: that the Jews, I ſay, went about Rom. 9. 31, 32.this) to their cutting off, was this: that all men being concluded in unbelief (from the Reign of which they cannot deliver themſelves, when the Goſpel of Chriſt is told them never ſo plainly; and all that they will drive that Goſpel unto, is but this, to ſeek the more to eſtabliſh thereby their own righteouſneſſe.) It might appear that ſalvation cometh only then unto men, when the Lord will of his own free-grace take hence the occaſion to have mercy upon them all, whether they be Jews or Gentiles; and there the Gentiles ſooner attained the righteouſneſſe which is by faith in Chriſt Jeſus, than the Jews who had the Scripture, which the Gentiles had not; and the Jews cannot get over this evil of going about to eſtabliſh their own righteouſneſſe, and do make to themſelves Chriſt Jeſus, A ſtumbling Rom. 11. 3…, 33.ſtone, and a Rock of offence to this day; nor will it ever be otherwiſe, untill God glorifie the riches and power of his grace to have mercy upon them. When Paul, that heaven-meaſuring ſoul, knowing in Gospel-mysteries, through the Revelations which Chriſt gave unto him, entred into the diſcourſe of theſe wayes of God, he is rap't in admiration, and breaks out thus, Oh the depths of the riches, both of the wiſdome and knowledge of God! how unſearchable are his judgements, and his wayes past finding out!
3. This was the reaſon why the Law was given, that the Jews having the Law in a perfect draught from God himſelf, by the glorious miniſtery of the holy Angels in the hand of a Mediator Moſes, might Gal. 3. 19. 20, 21, 22,find that thereby they could not have life given them, becauſe they could not get righteouſneſſe thereby, but were all concluded under ſinne, that ſo the promiſe by faith of Jeſus Chriſt might be given to them that believe, and not to them that would ſtand by their works; by which with the help of the holy Law to the uttermoſt they could never attain to righteouſneſſe, although they ſought it zealouſly thereby.
4. The firſt propoſing of the Goſpel to Adam fallen, proveth that mans deſtruction by diſobedience was the riſe and ground of the exhibiting of the Meſſiah. It was propoſed in a threatening to the Tempter, when Satan had through ſubtlety deſtroyed Gods workmanſhip: and in theſe words was it firſt Preached, It ſhall break thine head, that is, the womans ſ…ed ſhall break thine head: ſhe that brought in ſin upon mankind by thy ſeducement, ſhall be the inſtrument to bring forth that man, that ſeed that ſhall diſſolve the Devils works; the ruined workmanſhip of God ſhall be reared and reſtored by fleſh of the woman by which it was ruined.
5. The manner of diſpoſing of the Covenant of grace teacheth this: for therein Ezek. 36. 25, 31.God promiſeth to work all the work, even by a new Creation, out of worſe then nothing, againſt all impoſſibilities to any created ſtrength, that the ſaved may have no other grounds in themſelves to look for mercy, but their doings and ways abominable and loathſome; and they might be loathing and abhorring themſelves as they look to receive mercy: that it might be for ever known and acknowledged by them, that God doth all not for their righteouſneſſe, but for his own names ſake. Mark there alſo how God layeth down this as the reaſon and ground of making Covenant with any, taking them to be his people, and promiſing to be their God: For I will ſaith God, be merciful to their tranſgreſſions, and I will Heb. 8. 9, 12.remember their ſinnes no more. Likewiſe this is evident from the manner of diſpoſing the heart of the federate, of him whom God receiveth into Covenant: he is brought to this frame, even to ſmiting on his breaſt, ſtanding aloof off, not lifting up ſo much as his eyes to heaven, in ſenſe of unworthineſſe and conſcience of guilt and filth, and to ſay, God be merciful to me a ſinner: To be aſhamed Luk. 18. 13 14. Ezek. 16. 62, 63. M…t. 11. 28 1 Joh. 1. 7, 9.and confounded, and never open his mouth any more, becauſe of his ſhame, when God is pacified towards him for all that he hath done. So alſo the promiſes made to confeſſion of ſinnes: the invitations of the Goſpel to the ſinneburdened, and ſick with ſin: The prayers, and arguments uſed in prayer by Gods people; ſuch as this, for thy names ſake, O Lord, pardon mine iniquity, Pſa. 25. 11.for it is great. This were ſtrange Logick, a ſtrange art of reaſoning, but that this is all that in us doth move God to pardon, even that which deſerveth damnation, our ſinnes, our ſinfulneſſe: and this is that only thing, beſides his own bowels of tender compaſſions, which cauſeth him to will our ſalvation, and to will the giving of a Saviour, and to will the appointing of all means, and effectual workings in and by thoſe means uſeful to ſalvation. Our loſt eſtate by ſin, moved Chriſt to come to ſeek and ſave, and moved God the Father to ſend him to ſeek and ſave. Mark the arguings of the godly, the bottome on which they faſten their foot when they ſue for juſtification, and cry for mercy: Enter not into judgement, for no fleſh Pſa. 142. 2 Pſa. 130. 1, 2, 3. Jer. 14. 7.living can be justified in thy ſight. And, out of the depths (of the guilt and filth of ſinne) have I cried unto thee, &c. And, Do thou it, though our iniquities teſtifie againſt us, for we have ſinned againſt thee: for our back-ſlidings are many. So runs the Goſpels ſumme; This is a faithful ſaying, and worthy of all 1 Tim. 1. 15.acceptation, that Chriſt Jeſus came into the world to ſave ſinners. And the ſubjects of the grace of the Goſpel; Publicans, Sinners, Harlots, A Manaſſeh, A Mary Magdalene.
6. The pattern of Goſpel-mercy, Saul 1 Tim. 1. 16. with ver. 12. 13. Phil. 3. 4, 5, 6.made a Paul. Saul the pattern in what he was before converſion obtaining mercy; a Perſecutor, a Blaſphemer, injurious, full of Phariſaical confidence of his own righteouſneſſe which held his eyes blind-fold, ignorant of Chriſt, and his heart malignant to all that was of Chriſt, and ſo the chief of ſinners, this Saul obtained mercy for a pattern: theſe were his meritorious works, his previous diſpoſitions, his free-will power to the obtaining of ſaving mercy; the pattern, in the grace abounding in his converſion; the grace of 1 Tim. 1. 14.faith and love which is in Chriſt Jeſus, that is, which is truly Chriſtian; the pattern in the work upon him remaining after Gal. 2. 19, 20, 21. Phil. 3. 5. 6, 7, 8. 1 Tim. 1. 15 Rom. 7. 7. to the end of the ch.converſion; the pattern of mercy to all ſinners that ſhall afterwards believe in Jeſus Chriſt to eternal life, in all theſe, through the conflicts they ſhall ſuſtain in their ſpiritual warfare.
SECT. 3.
Be informed and directed hence in four Rom. 8. 2. The uſe, 1. To inform us.things.
1. In the right uſe of the Law in reſpect of life and juſtification, which is this, firſt, that righteouſneſſe cannot be had by the Law, but the curſe; and therefore ſecondly, Gal. 3. 10. Rom. 7. 13look upon it, that ſinne may be known, that ſinne may become to thee exceeding ſinful, when thou findeſt that it worketh death in thee, even that Law kills thee, which is good, holy, juſt and ſpiritual; thirdly, make uſe of it to conclude Gal. 3. 23. Gal. 3. 24. Phil. 3. 8, 7, 9.thee under ſinne, and ſhut thee unto faith in Chriſt; and fourthly, that thou mayeſt be ſchooled unto Chriſt; fifthly, that thou mayeſt renounce thine own righteouſneſſe which is by the Law as loſſe and dung, as offalls and dogs-meat that thou mayeſt winne Chriſt, and be found in him, who is true food, riches and the beſt gain; ſixthly, that by the body of Chriſt Jeſus crucified for ſinners, thou mayeſt be delivered from the Law of thy firſt huſband legally, inaſmuch as he is dead; even Rom. 7. 4.the Law as it is a Covenant, that ſo tho… mayeſt be free to be married unto another, even to the Lord Jeſus Chriſt riſen from the dead, that thou mayeſt bring forth fruit unto God, and no more bring forth fruit unto thy ſelf, dead fruit, that hath ſelf-ability for the principle and ſpring, and ſelf-glorying for the end; which muſt needs make the beſt of works done after the holy Law to be dead fruit, carrion-like, ſtinking and abominable.
2. In the right uſe of the diſability thou findeſt in the Law to help and deliver, this is by accident, Lay the blame altogether upon thy ſelf; for there lyeth the cauſe thereof: let thy corrupt nature, thy fleſh be charged with it, that the Law may be magnified and kept honourable in thy eſteem; and that God the holy Law-giver may be juſtified and cleared when he therein judgeth thee: Say with bleſſed Rom. 7. 10, 14.Paul, the Law is holy, and the Commandment holy and juſt, and good; the Law is spiritual, but I am carnal, ſold under ſin.
3. In the right uſe of the weakneſſe and wickedneſſe of the fleſh when thou feeleſt Phil. 3. 3, 4the ſame; Have no confidence in the fleſh, in thy natural abilities, priviledges, performances; Place no confidence in them for ever, for fleſh defiles them, and makes to it ſelf-advantage of them: Never truſt thine own heart any more, for Prov. 28. 26.this is the property of the fool that is not wiſe towards God; the more thou feeleſt the motions of ſinne in thy members, look out and betake thy ſelf to Chriſt, & to free-grace ſo much the more: Is there not a cauſe? haſt thou not weakned the holy perfect Law? bring out thy ſick and weak, thy blinde and halt, thy deaf and dumb, thy leprous and dead, bring them out before this Lord Meſſiah. The great miracles he wrought in the perfect, powerful, preſent cures of bodily miſeries here on earth, were all to direct us where to ſeek and finde the cure of all ſpiritual maladies. Chriſt Jeſus looſed the cords of afflictions, by looſing the cords of ſinne; the true method in taking away the cauſe, and thereby the ſad effects, ſheweth the skill of a Phyſician indeed.
4. Here be adviſed what is the greateſt and moſt ſhameful perverſneſſe, and that is, to continue in ſinne that grace may abound; Rom. 6. 1.to turn this grace into wantonneſſe and laſciviouſneſſe; to profeſſe Chriſt, and live Heatheniſhly. Grace, free-grace, and not the Law, breaks down the dominion of ſinne. Chriſt diſſolves the works of the Divel; he was manifeſted Rom. 6. 14 1 Joh. 3. 8, 5.to take away ſinne, and in him is no ſin, he is not faulty in the work he undertook.
2. Be perſwaded to come to Chriſt; let rhis love draw thee; will God take the Uſe 2. To exhort.riſe and ground of ſhewing mercy from thy undone eſtate, there alſo do thou take thy riſe, and from thence look unto him; what can ſtand in the way to hinder that love which ſinne cannot hinder; which ſinne drew forth to full manifeſtations? think on't ſeriouſly, frequently, believingly to turn thee quite about after this God.
Again, be raviſhed with deſires and admiration: Oh the heights, depths, lengths and breadths of this love of God! The Lord ſtrengthen us with might by his Spirit in the inner man, that we may comprehend with all the Saints the love of God in Chriſt, in all its dimenſions and Epheſ. 3. 16, 18, 19.meaſures, to the filling of us with all the fulneſs of God; the fulneſſe of this his revealed glory. And while thou contemplateſt the wayes of Gods grace, admiring aſtoniſhment will cauſe thee to cry out, Oh the depths both of the knowledge and wiſdome of God! how unſearchable are his judgments, and his wayes past finding Rom. 11. 33, 34, 35.out! who hath given to him firſt? let him ſtand forth, and it ſhall be recompenſed unto him; who hath known the minde of the Lord? or who hath been his Counſellor?Uſe 3. To comfort.
3. Comfort alſo ſprings out and flows hence in abundance: firſt, under ſinnes guilt, and under ſinnes motions; Die under Rom. 7. 9, 13.the feeling thereof: let ſinne in the thought thereof grow exceeding ſinful and abominable in thine eyes, as indeed it is in it ſelf; view thy ſelf a ſinner in the perfect glaſſe of the pure Law of God, behold it in the reflexion of the crucifying, death and burial of the Sonne of God for the ſinne of the world, and let free-grace be glorified, and then thou art ſafe. Secondly, under temptations of preſumption and of deſpair; under the temptation of preſumption, either that of carnal confidence, or that of carnal conceptions of mercy. Nothing in us, or in any other creature or thing out of God himſelf was the cauſe of Gods love to any. Chriſt himſelf is but the gift of this love of God; when thou lookeſt upon thy ſelf, dwell upon thy guilt and filth, that thou mayeſt by faith alone dwell in God, and God dwell in thee; he ſindes thee ſinful, loſt and forlorn, and he will ſave, and in ſaving cannot leave thee ſuch, for then he did not ſave. Under the temptation of deſpair, what ſupport is here? No ſinne, no Law made God to loath, as in juſtice he ſhould, but to pity, and to redeeme. Thirdly, under the power of enemies; Iſa. 49. 24, 25, 26.Behold here, ſinne that ſells the ſinner, occaſions the workings of the tender bowels and mercies of the infinite God, of God the Father to ſave; Behold here, the Lawful Captive, the Captive of the Mighty is redeemed and delivered.
Hitherto of the fourth truth demonſ…rating the ſecond great doctrine concerning the full ſalvation which is in Jeſus Chriſt. Now let us come to the fifth medium which the Apoſtle giveth to demonſtrate the All-ſufficiency of this ſalvation.