Sermons Preached Upon Sundry Occasions, Sermon 8 – Title page 10

Sermons Preached Upon Sundry Occasions · Sermon 8 – Title page 10

p. 2511 TIM. 1. 15.

This is a faithfull ſaying, and worthy of all acceptation, that Chriſt Jeſus came into the world to ſave ſinners, of whom I am chief.

NOne can ſet an higher estimate and value upon merciemercy, then thoſe who have the deepeſt ſence of their own ſin and miſery. Chriſt is more pretious to none, then to ſouls who have been truely humbled for ſin. The revelation of Goſpelgrace is not ſo acceptable to any, as to thoſe who ſee themſelves condemned by the Law. Thus S. Paul here reflecting upon his former ſins, ver. 13. how doth he exalt the mercy of God, and the grace of Chriſt, ver. 14. foreign, as if he wanted expreſſion? and that Goſpel-doctrine, That Jeſus Chriſt came into the world to ſave ſinners (of which he now ſaw himſelf to be the chief) which the Jews ſcoffe at, the Greek counts fooliſhneſs, the Atheiſt derides, the Phariſaical Juſticiarie undervalues, to him is foreign and foreign, the moſt acceptable meſſage, &c. Which words in their relative conſideration ſeem to refer to ver. 12. as a vindication of his Apoſtleſhip and Miniſtry from that prejudice and calumnie of thoſe, who objected his former perſecution, and blaſphemie to him, as a charge upon his preſent Miniſtrie. The Apoſtle firſt acknowledgeth the charge, ver. 13. and ſecondly, he aſſerts both right to, and abilities for the Miniſtry to be from God, ver. 12. and thirdly, he lays down the reaſon of Gods dealing thus with him, ver. 13, 14. and leſt perhaps ſome might think this falſe, or impoſſible; 1. he demonſtrates the truth of his converſion by the fruits and effects of it, Faith, and Love, ver. 14. and, 2. the poſſibility of it from the general end of Chriſts coming into the world, which was to ſave ſinners, foreign, which word ſignifies notorious, infamous ſinners; that's in the Text, This is a faithfull ſaying, &c. That's the coherence of the words, in which obſerve three things;

Firſt, A preface, foreign, This is a faithfull ſaying, and worthy of all acceptation.

Secondly, A Doctrine or propoſition, foreign, Jeſus Christ came into the world to ſave ſinners.

Thirdly, The proof of the propoſition by a Particular accommodation p. 252to himſelf, foreign, of whom I am chief. And his example was, as he tells you; ver. 16. a pattern of that mercy, which God through Chriſt would manifeſt to other ſinners.

In the Preface four things are held forth.

I. The truth and certainty of the Goſpel. foreign, which is the ſame with foreign or, foreign: an expreſſion much uſed by the Apoſtle, quoties aliquid magni momenti adfert, cui fidem adſtruendam putat, as Heinſius obſerves. The Apoſtle uſeth it here, to ſecure Chriſtians from thoſe doubts which their own hearts, or falſe Apoſtles, or juſticiaries, or legaliſts might object againſt the certainty of mans ſalvation by Chriſt. Is dignus, cui fides habeatur ut qui fallere non poteſt, ſaies Beza.

II. The worth and excellency of Goſpel-revelation. That Jeſus Chriſt came into the world to ſave ſinners is foreign, a faithfull ſaying, and worthy of all acceptation. foreign Sermonem non quemvis, ſed eximium, & ſelectum declarat, ſaith Beza; a choice truth the ſumme and ſubſtance of the Goſpel.

III. That eſteem, and entertainment, which the Goſpel deſervedly calls for from Chriſtians. It is not onelyonly foreign, that is, non tantùm ſententia vera, ſed digna quae fiat plurimi, ſaith Grotius: not onelyonly a true ſentence, but moſt worthy alſo of our higheſt eſteem and valuation: and not onelyonly ſo but foreign worthy of our acceptation too. foreign is aliquid avidè arripere, ſaith Muſculus; as a poor man will money, or a hungry man his meat. Nay further, the Apoſtle, by all meanes endeavouring to provoke us to an entertainment of the Goſpel, ſaid it is foreign, ut nihil relinquat quòd ſit avidius acceptandum quàm Evangelium Dei de peccatorum all at a ſalute per Chriſtum, ſaith Muſculus on the place. So that imagine the greateſt, and moſt readie entertainment any thing in the world meets with from carnal hearts, gold to the covetous, &c. the Goſpel deſerves a more ready welcome from Chriſtians, as being foreign, worthy of all acceptation.

IIII. A Paradox to reaſon; & ideo Apoſtolus ſeriâ illâ obtestatione Gerard. in loc.utitur, ſaith Gerard.

Secondly, In the propoſition obſerve.

I. The perſon who came, foreign, Jeſus Chriſt, the eternal ſon of God.

II. The place whither, foreign, into the world, a vally of tears, a ſtage of miſery.

III. To what end, or wherefore, he came, foreign, to ſave. For God ſent not his ſon into the world to condemn the world: but that the world through him might be ſaved, Joh. 3. 17.

IV. The perſons whom he came for, foreign, ſ…nners; and thoſe p. 253not Angels, but men, &c. Each word heightens the mercy of Chriſt, and ſhould provoke us to an effectual entertainment of that Goſpel which reveales Chriſts coming into the world to ſave ſinners.

I ſhall ſumme up theſe into this Doctrine,

The Goſpel (of which this is the ſumme, that Jeſus Chriſt came into Doctrine.the world to ſave ſinners) is a moſt certain truth, and moſt acceptable doctrine. In proſecution of which I ſhall endeavour to ſhew,

Firſt, That the promiſed Meſſiah is already come into the world.

Secondly, That Jeſus Chriſt, whom we acknowledge, and profeſs, is that promiſed Meſſiah.

Thirdly, The importance of that phraſe, Chriſt came into the world; what that implies.

Fourthly, That the deſign of Chriſts coming into the world was to ſave ſinners.

Fifthly, How Chriſt carried on this deſign: or, in what reſpects Chriſt may be ſaid to ſave ſinners.

Sixthly, Why it was neceſſary Chriſt ſhould come in order to this end, viz. mans ſalvation.

Seventhly, Upon what accounts this is and ought to be a moſt acceptable doctrine.

I ſhall be brief in the two firſt, as knowing I ſpeak to Chriſtians: onelyonly ſuggeſt ſome things to ſtrengthen your faith.

And firſt, That the true Meſſiah is come appears upon a four-fold1 Partie. account.

I. Becauſe all thoſe cities and places, in which Chriſt was in order to the fulfilling of the propheſies in the old Teſtament, to be born, brought up, and manifest himſelf in, are long ſince ruined, and utterly demoliſhed. He was to be born at Beth-lehem: But thou Beth-lehem Ephratah, though thou be little among the thouſands of Judah, yet out of thee ſhall he come forth unto me, that is to be ruler in Iſrael, Mic. 5. 2. He was to dwell at Nazareth, to come into Jeruſalem, Rejoyce greatly, O daughter of Zion; ſhout, O daughter of Jeruſalem; Behold, thy king cometh unto thee, &c. Zech. 9. 9. And that while the ſecond Temple ſtood, the glory of which upon this onelyonly account was propheſied by Haggai to be greater then the glory of the former Temple, becauſe of the perſon of the Meſſiah in it, Haggai 2. 7, 9. Add Malachy, who lived in the time the ſecond Temple was built, and wasMal. 3. 1.Mal 3:1 contemporary with the Prophet Haggai. But now all theſe cities are ruined, and which is a clear evidence the Meſſiah is come, the ſecond Temple deſtroyed, and Jeruſalem demoliſht by the Romanes.

II. The ceaſing of the Jewiſh politie and commonwealth: which was not to be, till the coming of the true Meſſiah, according to Jacob's p. 254propheſie, Gen. 49. 10. which the Antient Jews themſelves underſtood of the Meſſiah. Per quem CHRISTI ADVENTUM non eſt intelligenda Chriſti nativitas, ſtetit enim reſpublica Judaeorum, Molin. Vates p. 289.& firmam aliquam politiam habuit per annos ſeptuaginta duos poſt Chriſtum natum; ſed per adventum Chriſti intelligimus manifestationem Chriſti per Evangelium; By which coming of Chriſt, we muſt not underſtand Chriſts birth, for then there was a commonwealth of the Jews, which had too ſome kinde of a ſettled politie for ſeventy two years after Chriſt was born: but we underſtand by the coming of Chriſt the manifeſtation of him by the Goſpel: in which ſence 'tis ſaid Matth. 10. 23. ye ſhall not have gone over the cities of Iſrael till the ſon of man be come. The power of life and death was taken from them inIdem de diſciplina & inſtructione Judaeorum. our Saviours time, as appears by their own ingenuous confeſſion to Pilate, John 18. 31. Then ſaid Pilate unto them, Take ye him, and judge him according to your law; the Jews therefore ſaid unto him, It is not lawfull for us to put any man to death. Romani Judeae praefectos habebant, cogebant fidem homagii praeſtare Caeſari; numiſma cudere illis …ram. p. 91.licitum non fuit.

I ſhall not diſpute the punctual time when this Scepter departed, whether in Herod's; or when Titus deſtroied the Iewiſh State, which I muſt think moſt probable, becauſe then the gathering of the nations was to Chriſt, by the coming in of the Gentiles: but this is evident, that that Politie is now deſtroyed, and the Jews a ſcattered nation throughout the world.

III. The abrogation of the Jewiſh worſhip, and Levitical ceremonies. This was propheſied by Daniel as one thing which ſhould be by the coming of the Meſſiah, In the midſt of the week he ſhall cauſe the ſacrifice and the oblation to ceaſe, Dan. 9. 27. as wholly needleſs after the coming of the Meſſiah, whom they typified and prefigured. God never intended the Jewiſh worſhip ſhould continue alwaies, as being a heavy yoke, and, after the coming in of the Gentiles (eſpecially, as to the place of it) impoſſible, as Euſebius demonſtrates in the third chapter of his firſt book, De demonstratione Evangelica. Moſes himſelf ſpoke of another Prophet, Deut. 18. 15, 18. who ſhould deliver from the bondage of ſin to the heavenly Canaan; as Moſes had done from Egypt's; as a Law giver to the Gentiles, when the Jewiſh rites ſhould be wholly aboliſhed; and propheſying and viſion failed amongſt the Jews, when this great Prophet was come into the world.

IV. The heathen Oracles are ſilenced, and their idolatrie deſtroyed; which was to be at the coming of the Meſſiah, according to the propheſie of Zechariah, And it ſhall come to paſs in that day, ſaith the Lord of hoſts, that I will cut off the names of the idols out of the land, p. 255and they ſhall no more be remembred: and alſo I will cauſe the prophets, and the unclean ſpirit to paſs out of the land, Zech. 13. 7. and of Iſaiah, And the idols he ſhall utterly aboliſh, Iſa. 2. 18. and, at verſe 20. In that day a man ſhall caſt his idols of ſilver, and his idols of gold, which they made each one for himſelf to worſhip, to the moles, and to the bats. And ſo it happened at the coming of our Meſſiah, when Auguſtus, conſulting the Oracle about his ſucceſſour, received this anſwer, foreign, &c. An Hebrew childe hath bid me leave theſe ſhrines; which Oracle Auguſtus having received, erected an Altar in the Capitol with this inſcription, Ara primogeniti Hottinger, p. 35.Dei. Plutarch in his book, foreign, de defectu oraculorum, concerning the defect of the Oracles, confeſſeth the thing, though he knew not the cauſe.

—Delphis Oracula ceſſant,

Juvenal obſerved in the time of Domitian; and the reſt decayed ſoon after.

Secondly, That our Jeſus is the promiſed Meſſiah, appears,

I. From the evident fulfilling of all the propheſies of the old2. Partic. Teſtament concerning the Meſsiah in Jeſus Chriſt the Meſsiah. He was to be born of a virgin, Iſa. 7. 14. Behold a virgin ſhall conceive, and bear a Son: ſo was our Jeſus, Matth. 1. 23. And that too in the citie of Bethlehem, Mich. 2. 2. But thou, Beth-lehem Ephratah, though thou be little among the thouſands of Judah, yet out of thee ſhall he come forth unto me, that is to be ruler in Iſrael: and ſo was Chriſt, Matth. 2. 11. brought up too in Galilee, Matth. 2. 22. and he rode in triumph into Jeruſalem, Matth. 21. as it was propheſied of the Meſsiah, Zech. 9. 9. Rejoyce greatly, O daughter of Zion, ſhout, O daughter of Jeruſalem, Behold, thy King cometh unto thee, &c. There is not a paſſage in the death of Chriſt, but was in anſwer to ſome propheſies of the old Teſtament, his ſide pierced, as foretold by Zechariah, They ſhall look upon me whom they have pierced, Zech. 12. 10. his drinking of vinegar, in Pſal. 69. 21. In my thirst they gave me vinegar to drink: his crucifying amongst thieves, Iſa. 53. 12. He was numbred among the tranſgreſſours: his death and burial, Iſa. 53. 9. He made his grave with the wicked, and with the rich in his death: yet ſo as not to ſee corruption, Pſal. 16. 10. Thou wilt not leave my ſoul in hell, nor ſuffer thy holy one to ſee coruption: but to be raiſed again, as in Acts 2. 25, 26. By the harmony of which events to the propheſies, the Gentiles were convinced to leave their Idolatrie, and to embrace the Doctrine and Goſpel of Jeſus Chriſt: witneſs whole nations, whoſe converſion from a ſetled, inveterate Idolatrie, in a ſhort time, without worldly power and force; no enticements of pleaſure or profit; no carnal means; in the face of fire and faggot, p. 256brought over to the acknowledgement of a crucified Meſsiah, muſt needs ſpeak God in it, and muſt certainly be imputed to the care of God in fulfilling thoſe propheſies, which he that runs may read concerning the calling and coming in of the Gentiles at the coming of the Meſsiah; ſee Iſaiah 2. 2, 3. Jer. 16. 19. Malachi 1. 11. Geneſ. 49. 10. all which evidently ſpeak the truth of our Meſsiah.

II. From thoſe many miracles, by which Chriſt confirmed his Doctrine, which, if you obſerve, are the very ſame, which the Prophet Iſaiah foretels ſhould be wrought by the true Meſsiah, Iſaiah 35. 5, 6. In reference to the fulfilling which propheſies Chriſt bad John's diſciples tell him, as an argument that Chriſt was he which ſhould come; that the blinds received their ſight, &c. Matth. 11. 5. It was a rational concluſion which they made, John, 6. 14. when they had ſeen the miracle of the multiplied loaves, This is of a truth that Prophet that ſhould come into the world: foreign, a teacher foreign. And far be that blaſphemie from the thoughts of any of our hearts, that theſe were done by Magick, or the power of the devil; why did not his enemies accuſe him of it? eſpecially when it was one condition in the judges of the Sanhedrim, that they ſhould be skill'd in Hornbeck, pag. 234.magick that they might detect and Judge others for it. For certainly, then others, who envied Chriſt the glorie that he got by theſe miracles, would out of envy and emulation have learnt the ſame art, which yet no hiſtory makes mention of, that ever I ſaw, or heard of. Nor were they done by the power of the devil, for the manner of Chriſts miracles were caſting out of devils, and Beelzebul could not caſt out Beelzebul; and ſurely, Chriſt would have affected privacie and ſolitude, if he had intended to have impoſed upon the credulitie of the ignorant, who yet choſe the moſt conſpicuous places, and the greateſt multitude to work his miracles amongſt, having oft thouſand eyes witneſſes of them. The Jews themſelves can give no other account to a Pagan, why they creditGrot. de veritat. Relig. pag. 222. &c. the miracles of the old Teſtament, then the teſtimony of thoſe that ſaw them: the rapture of Elias, onelyonly upon the bare teſtimony of Eliſha, 1 King. 2. 1. If they will not give credit to the Apoſtles teſtimonies (though no reaſon why an hiſtorical faith ſhould not be given them) yet let them credit Joſephus: which the Jews ſay…ſ phus Antiq. lib. 18. c. 4. cannot be found in their copies, and no wonder, Nam Judaei non habent Joſephum filius Malachiae, qui graves ſcripſit libros Antiquitatum de quo nos loquimur, ſed Joſephum filium Gorionis, qui aliquid ſimile ſcripſit Hebraicè, ſaies Bellarmine. And theſe things ſpeak theBellarm. de ſcript. Eccleſ. p. 38. truth of all theſe miracles, as he that was cured of his blindneſs argued p. 257with the Phariſees, John 9. 30, 31, 32, 33. Why, herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes: now we know that God heareth not ſinners; but if any man be a worſhipper of God, and doth his will, him he heareth. Since the world began was it not heard that any man opened the eyes of one that was born blinde: if the man were not of God he could do nothing.

III. From that general expectation, which the Jews themſelves had of their Meſsiah to come into the world at that time, when Chriſt lived: which expectations were grounded upon the propheſies of the old Teſtament, eſpecially upon Daniel the ninth, which occaſioned a general conflux of the Jews from all parts to ſee the event. That the Jews now expected their Meſsiah, is evident from Luke 19. 11. So ſtrong was this perſwaſion that the Meſsiah ſhould appear about this time, that, as Grotius obſerves, ſome tookGro…. p. 265. Hot…ng. p. 12. Herod to be him, whence the Herodians: others one Judas, whom they called Bar-Cochebah, that is, the Son of a ſtar, alluding to Numb. 24. 17. There ſhall come a ſtar out of Jacob, &c. ſome one, ſome another to be the Meſsiahs, by which the Jews themſelves ſubſcribe to the truth of the Meſsiah. Though as Vives obſerves, none beforeVives, p. 491. Chriſt durſt profeſs himſelf the Meſsiah, yet the expectation was ſo general, that the Heathens themſelves had report of the Jews expectation of their Meſsiah at that time, as both Tacitus and Suetonius relate. It was vetus & conſtans fama, ſaies Suetonius: whichHornb. p. 218. they could not have but from the Jews computation, ex antiquis Sacerdotum libris, ſaith Tacitus. I might add further as confirmation of this Goſpel-doctrine the ſpotleſs holineſs of Chriſt the Teacher; the exactneſs of that holineſs it requires; the repugnancie of it to intereſts, and carnal deſigns (which ſpeaks it no politick plat-form) the wonderfull propagation of it by weak inſtruments, and againſt ſtrong oppoſitions, together with the glorie of that reward it promiſes to the obeyers of it; all which ſpeak it to be foreign, a faithfull ſaying, and worthy of all acceptation. But this onelyonly as a preface to the future diſcourſe.

Thirdly, The importance of this phraſe.3. Partic.

This phraſe doth not ſpeak,

I. Any local motion of the Divine nature: for that being infinite, and ſo every where, is not capable of any local mutation; Venit per quod home erat, nam per quod Deus erat, ſemper bic erat. Auguſt. Tom. 10. pag. 195. de verb. Apoſt.which is the property onelyonly of finite natures. Chriſt did not leave heaven, when he came into the world: it is true, he is ſaid, John 3. 13. to come down from heaven, and to come from above, verſe 31. Which is not to be underſtood, as if he had brought his humane nature from heaven, as the Valentinians, and Marcionists of old abuſed p. 258theſe places; for that was conceived by the power of the Holy Ghoſt, Luke 1. 35. The holy Ghoſt ſhall come upon thee, the power of the Higheſt ſhall overſhadow thee. Nor yet muſt we underſtand it as by any change of place: but either becauſe his humane nature was produced not by any earthly generation, but by a heavenly manner, or becauſe of Chriſts willing ſubmiſſion, and humbling himſelf to take this nature upon him, and to appear in the form of a ſervant, as he is ſaid to do, Phil. 2. 7.

II. Not a real parting with any of his glory: for that being infinite and eternal, as he was God, was as incapable of any diminution, as of any acceſſion: even then when he came into the world, and took upon him the form of a ſervant, he counted it not robbery to be equal with God, Phil. 2. 6. Indeed, foreign, verſe 7. he humbled himſelf as to his Divine nature, not abſolutely confidered in it ſelf, but in reſpect of that voluntary aeconomy and diſpenſation, whereby he condeſcended to take upon him our nature, and the form of a ſervant; but even then, when he was come into the fleſh, the Apoſtle tells you, he was God over all, bleſſed for ever, Rom. 9. 5. Achilde born, Iſa. 9. 6. yet the mighty God, Mich. 5. 2. noting his being before born, in thoſe words, whoſe going forth have been of old, from everlaſting. But this phraſe ſpeaks five things.

I. The pre-exiſtence of the Divine nature: viz. that Chriſt was before he came into the world. This is alſo hinted in other like expreſſions of Scripture; as, firſt, that Chriſt was manifeſted in the fleſh, 1 Tim. 3. 16. which ſpeaks that he had an exiſtence before he came into the world. ſee 1 John 3. 8. For this purpoſe the Son of God was manifeſted, and to name no more, 1 John 4. 23. Hereby know ye the ſpirit of God: every ſpirit that confeſſeth that Jeſus Chriſt is come in the fleſh, is of God, &c. Hinc colligimus priùs fuiſſe apud patrem, quò ostenditur coaeterna ejus Divinitas, ſaith Calvin upon this place. The Socinians uſe many ſhifts to evade this argument for Chriſt's Divinitie, as that to come in the fleſh is to appear in infirmitie, miſery, and contempt: but though fleſh in Scripture ſignifies ſometimes weakneſs; yet to come in the fleſh, is never ſo uſed. Beſides, the Apoſtle makes this an evidence of believers, to confeſs that Jeſus Chriſt is come in the fleſh: many unbelievers ſaw and acknowledged that he lived without pomp, and worldly Majeſty, in poverty and infirmity. See Iſaiah 53. 2, 3. A ſecond like expreſſion in Scripture is, that God and man came to ſave ſinners, which is from God, Mat. 16. 17.

Object. Yea, but Antichrist is ſaid to come, 1 John 2. 18. and yet he doth not therefore exist before.

Anſw. A lamentable ſhift, for Scripture muſt give light to Scripture: p. 259as the Lamps in the Tabernacle were to be lighted by one another, according to the Law. Our faith muſt be built upon the Analogie of Scripture, which in many parallel expreſſions ſpeaksAnalogy and Parallel. this truth: as Hebrews 2. 16. foreign, He took on him, which muſt neceſſarily include the pre-exiſtence of that nature which did aſſume fleſh: ſo S. John tells you, That the word was made fleſh, joh. 1. 14. and that that word was from the beginning, and truely God, verſe 1. And nothing in this point is more clear then that ſaying of Chriſt's, John 16. 28. I came forth from the Father, and am come into the world: again I leave the world, and go to the Father.

II. The aſuming humane nature into unitie of perſon and ſubſiſtence with the divine, and ſo appearing in the world. This Scripture abundantly teſtifies (though among the Socinian Doctors it be commentum hominum ſuperſtitioſorum) as Heb. 2. 14. He was made partaker of fleſh and bloud, and verſe 16. he took upon him the ſeed of Abraham: and, the word was made fleſh, John 1. 14. The humane nature not exiſting before aſſumed, but aſſumed in the firſt moment of its production by the overſhadowing of the Holy Ghoſt, ſo that Chriſt took our whole nature, body and ſoul, with all their Faculties, Properties, Affections, nay, with all natural, though notNihil minus habebat in natura, ſed nihil habebat in culpa; Aug. D. 106. Aug. ibid. ſinfull, infirmities, that he might in all things be like his brethren, ſin onelyonly excepted, Heb. 2. 17. without converſion or confuſion of natures or properties. And in this nature thus aſſumed, Venit unus ſine peccato, qui ſalvos faceret à peccato, ſaies S. Auguſtine, One came without ſin, who might ſave from ſin. He appeared in the world, which is the great myſtery the Apoſtle ſpeaks of, 1 Tim. 3. 16. namely, God manifeſted in the fleſh: and by this aſſuming humane nature, he was capacitated for that great deſign of his coming into the world, which was to ſave ſinners, in order to which, God required a perfect obedience: therefore Chriſt is ſaid to be made under the law, Gal. 4. 4. and Satisfaction by a price of bloud paid; for without bloud is no remiſsion, Heb. 9. 22. Both which were by the Juſtice of God to be performed in the ſame nature, which had offended againſt the law, and ſo was liable to death through ſin.

III. Chriſt obſcuring the glorie of his Divinitie by a veil of fleſh. For though, as I ſaid before, he parted with none of his glory, yet he much obſcured it by our weak and miſerable nature: though ſome rays of it broke out ſometimes in his diſcourſes, and, eſpecially, in his miracles, which oft cauſed the beholders to acknowledge him the Son of God; yet he ſeemed for a time to have laid aſide his Majeſtie, and Glorie, while he appeared in the world without p. 260form or comelineſs. Therefore, when he was ready to leave the world, ſee how he praies to his Father for a manifeſtatin of that glory, which here was obſcured in the world, John 17. 5. And now, O Father, glorifie thou me with thine own ſelf, with the glorie which I had with thee before the world was: where he praies not for any addition, or acceſſion of further glorie, but a diſcovery of the glory of his Divine nature through that humane nature, which he had aſſumed to himſelf.

IV. In taking upon himſelf a ſtate of loweſt abaſement and humiliation. He took upon him the form of a ſervant, Phil. 2. 7. and foreign, quaſi ex omni ſeipſum in nihil reduxit, ſaith Beza: and he became poor for our ſakes, 2 Cor. 8. 9. Hic erat per divinam majeſtatem, venit per humanam infirmitatem, ſaies Auguſtine. He affected not earthly greatneſs and pomp, but declined it: and his life, from the Cradle to the Croſs, was but one continued ſcene of miſerie.

V. Chriſt's willing and ready undertaking for ſinners. Coming is a voluntary motion; Chriſt came into the world, freely, and willingly to undertake the work of ſaving ſinners. Aſſumpſit animam & carnem hominis, non antea à ſe promerentis, nec ad illam percipiendam ſublimitatem virtute propriâ laborantis, ſed omnino gratiâ, ſaies Auguſtine. He was not merited, or pre-engaged, but out of his love he gave himſelf, as the Apoſtle, Gal. 2. 20. I live by the faith of the Son of God, who loved me, and gave himſelf for me. He was not forced to it, but came freely, John 10. 18. No man taketh my life from me, but I lay it down of my ſelf: I have power to lay it down, and I have power to take it up again, &c. Indeed, he is oft ſaid to be ſent of his Father, John 3. 17. God ſent not his Son into the world, to condemn the world: and Gal. 4. 14. When the fulneſs of time was come, God ſent forth his Son made of a woman; but it was by a voluntary conſent in Chriſt to the councel and deſign of God, decreeing Chriſt to the office of a Mediatour: therefore, Acts 2. 23. it is ſaid by Peter to the ſcoffing Jews, Him, being delivered by the determinate counſel, and fore knowledge of God, ye have taken, and by wicked hands have cruciſied and ſlain him. Chriſt is ſaid likewiſe to be ſealed by the Father, John 6. 27. Him hath God the Father ſealed: and to be ſanctified and ſent into the world by the Father, John 10. 36. but it was by the conſent and condeſcenſion of Chriſt, offering himſelf as a Sponſor, and Mediatour, and ſubmitting himſelf to the will of his Father, Heb. 10. 5, 7. Chriſt did voluntarily undertake for us, and his ſubmiſſion to the Father was not an act of the Divine nature, but voluntarily of the ſecond perſon, willingly offering himſelf to his Fathers juſtice, for the recovery p. 261of ſinners: and therefore Chriſt is ſaid oft to give himſelf, and that out of mere love, Epheſ. 5. 2, 25. This expreſſion of coming into the world doth not onelyonly ſpeak the event and iſſue, but the deſign, will, and ultimate end of Chriſt's coming: quòd non gravatum ſalvat, ſaith Muſculus, that he did it freely and willingly.

Application.

Firſt, This ſpeaks infinite love; that God ſhould ſend Chriſt, and Chriſt come to undertake for ſinners. God commendeth his love towards us, in that, while we were yet ſinners, Christ died for us, Rom. 5. 8. and, God ſo loved the world, that he gave his onelyonly begotten Son, that whoſoever believeth on him ſhould not periſh but have everlaſting life, John 3. 16. Each word there heightens the love of God, a Son given, a begotten Son, an onelyonly begotten Son, nay, a welbeloved Son, as in Matth. 3. 17. who was in the boſome of his Father, John 1. 18. that God ſhould not ſpare his Son, Rom. 8. 32. this muſt needs ſpeak love.

It was an argument of Abraham's love to God, that at his command he with-held not his Iſaac (Gen. 22. 2.) from God, who yet gave him, and had power to command him again. But that God ſhould give his Son to the wicked, ungratefull, undeſerving world, muſt needs ſpeak a greater affection then that of Abraham's and what can that be leſs then an infinite love? When Chriſt did but ſhed a tear for Lazarus, the Jews collected his love from that: John 11. 35, 36. how much more may we that Chri… ſhould come into the world to ſhed his bloud for us? This in…eed is infinite love, &c.

Secondly, This ſpeaks abundance of comfort to Chriſtians. Is Chriſt come into the world? hath he taken upon him our natures then this ſpeaks comfort to true ſincere Chriſtians,

I. In caſe of their imperfect obedience, in caſe of their many failings and imperfections. Why, Chriſtian, do but maintain ſinceritie, and preſs on to perfection, and remember that Chriſt hath aſſumed thy nature, and in that perfectly fulfilled the Law, and that obedience is made thine through believing, and thou ſo accounted as righteous in the ſight of God; which the Apoſtle ſuggeſts as matter of comfort to Chriſtians, Rom. 8. 3, 4. For what the law could not do, in that it was weak through the fleſh, God ſending his own Son in the likeneſs of ſinfull fleſh, and fox ſin condemned ſin in the fleſh: that the righteouſneſs of the law might be fulfilled in us, who walk not after the fleſh, but after the Spirit. Chriſt in thy nature perfectly fulfilled the law, and that for thee.

II. In caſe of outward affliction for Chriſt. Chriſt hath taken p. 262thy nature, and ſo is ſenſible of, and ſympathizeth with thy afflictions. This was one end of Chriſt's coming into the world in our nature, ſubject to many miſeries, Heb. 4. 15. We have not an highprieſt, which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without ſin: and this muſt needs be matter of comfort. Joſephus tells us how that a part ofJoſeph. l. 7. de bello Jud. Rome being ſet on fire by the Jews, in which many of the Romanes periſhed, that this was their comfort, foreign, to ſee Ceſar, for whom they ventred their lives, weep, as affected with their miſery; ſurely, it muſt be much more ſolid comfort for Chriſtians ſuffering for Chriſt, to think that He ſuffers with them. Saul, Saul, why perſecuteſt thou me? ſaies the voice from heaven to him, Acts 9. 4. and at verſe 5. when he ſaid, Who art thou Lord? it was anſwered, I am Jeſus, whom thou perſecuteſt: yet was his perſecution onelyonly againſt the perſons of the Chriſtians.

III. Againſt fear of death. Art thou afraid to die? remember Chriſt hath come into the world, and hath in thy nature taſted death, to deliver thee from the fear of it; See Heb. 2. 14, 15. The tree caſt into the waters ſweetned them; the conſideration of the Croſs and Death of Chriſt will ſweeten death to a true Chriſtian.

Thirdly, This may inſtruct you in five great duties: or teach you,

I. A leſſon of humilitie. Chriſt came into the world in a mean, low condition… ▪ in the form of a ſervant: the Apoſtle makes this uſe of it, …iz. to teach us humilitie, Phil. 2. 5, 6. Let this minde be in you, which was alſo in Chriſt Jeſus: who being in the form of God, thought it no robbery to be equal with God, &c. Chriſt emptied himſelf, foreign, verſe 7. exhauſit is Tertullian's word by which he tranſlates it: and art thou full, and bigg with pride? Chriſt himſelf would have you learn this leſſon from him, Matth. 11. 29. Take my yoke upon you, and learn of me, for I am meek and lowly in heart.

II. Contempt of the world, and diſaffection to outward pomp and greatneſs. Remember thy Saviour came into the world, and had not where to lay his head; and when they would have made him king, he withdrew himſelf as ſcorning it, John 6. 15. He was made poor for thee: this ſhould teach thee to undervalue the world; eſpecially, if Chriſt calls for it; thou mayſt know the world is little worth, thy Saviour ſo undervalued it. Thou ſhouldeſt with Saint Paul count all things loſs for the excellency of Chriſt, Philip. 3. 8.

p. 263III. Chearfulneſs in our obedience to Chriſt. He came into the world chearfully, and readily to undertake for thee. It was his meat and drink to do the will of his Father, viz. in order to ſalvation: and how powerfully ought this to provoke Chriſtians to a chearfull obſervance of Chriſt? He came into the world to die for thee; and therefore thou ſhouldeſt in an ingenuous return of thankfulneſs live to him; the Apoſtle judged this a rational inference, 2 Cor. 5. 14, 15. For the love of Chriſt conſtraineth us, becauſe we thus judge; that if one died for all, then were all dead: and that he died for all, that they which live, ſhould not henceforth live unto themſelves; but unto him, who died for them, and roſe again. His coming into the world to die for ſinners offered a holy violence to S. Paul. Yea, this was the very end of Chriſt's undertaking, and giving himſelf for us, Titus 2. 14. Who gave himſelf for us, that he might redeem us from all iniquitie, and purifie unto himſelf a peculiar people, zealous of good works: zealous, or ready and chearfull. Chriſt's love prompted him to a willing undertaking for us: and how ſhould it provoke us to a chearfull obedience unto him? Luke 1. 74, 55. That we, being delivered out of the hands of our enemies, might ſerve him without fear, in holineſs and righteouſneſs before him, all the days of our life.

IV. Endeavours and deſires to partake of the grace of Chriſt. Chriſt is come into the world, hath taken our nature, and this to that end, that we might partake of his grace: he came into the world as the Son of man, that by him, we might be made the ſons of God.

V. And laſtly, Hatred and deteſtation of ſin. This was it, which brought Chriſt from the boſome of his Father, which pierced his ſides, and wounded his heart, that, in the anguiſh of it, he cried out, My God, my God, why haſt thou forſaken me? indeed, as to the event, we may crie out with him, Felix culpa, it was an happy guilt, which brought us ſuch a Saviour; but in the mean time let us eye our ſins, through the Wounds and Bloud of Chriſt, who came into the world to ſave ſinners, and mourn. I will pour upon the houſe of David, and upon the inhabitants of Jeruſalem, the ſpirit of grace and ſupplication, and they ſhall look upon me whom they have pierced: and they ſhall mourn for him, as one mourneth for his onelyonly ſon, and ſhall be in bitterneſs for him, as one that is in bitterneſs for his firſtborn, Zech. 12. 10. Thy ſins brought Chriſt into the world, and that leads me to

The fourth particular, viz:

That Chriſt's deſign of coming into the world was to ſave 4. Partic.ſinners.

p. 264Alenſis and Scotus are of opinion, that though man had never ſinned, yet Chriſt ſhould have come into the world, for the greater perfection of the world, and communication of divine goodneſs, (though in natura impaſsibili, which is a groundleſs raſh conjecture) or elſe for the confirmation of men and Angels in their ſtate of righteouſneſs and happineſs. That Angels are confirmed by Chriſt, I think may ſafely and piouſly be aſſerted (whence he is ſaid to reconcile all things, whether in heaven, or in earth, Coloſſ. 1. 20.) though **Burgeſs p. 133. Of the Covenant.others think it was from God, as a rewarder of their continued obedience. But, that Chriſt ſhould have come into the world, if man had not ſinned, Scripture gives us no ground to believe; nay, both it and right reaſon do evidently evince the contrary: as,

I. There would have been no neceſsity of his coming. Valentia thinks Chriſt had not come for venial ſins onelyonly; that aſſertion being built upon a falſe ground, viz. that any ſin is in its own nature and demerit venial, which is contrary to Rom. 6. 23. The wages of ſin is death. But, that's certain, had there been no ſin, there had been no need of Chriſt, for Tolle morbos, tolle vulnera, & nulla eſt medicinae Aug. ſerm. 9. de verbis Dom. p. 198.cauſa, ſaith Auſtin. What need of a Phyſitian, where there is no diſeaſe? therefore I obſerve that each Scripture-expreſsion, whereby Chriſt is ſet out to us, ſpeakes a reference unto this. He is called a Saviour, Tit. 1. 3, 4. and what need of a Saviour, where there is no ſin? He is called a Mediatour, 1 Tim. 2. 5. that had bin needleſs had God and man continued friends: a Phyſitian, Iſa. 61. 1. that ſpeaks a reference to a diſeaſe: a ranſome, 1 Tim. 2. 6. that too had been needleſs had we not been in bondage to ſin and ſatan: a ſurety, Hebr. 7. 22. and that needleſs too had there been no debt contracted, no obligation to divine juſtice: a fountain, Zech. 13. 1. no uſe of that, if man had not been defiled by ſin: a reconciler, Col. 1. 21. what need of that had not man been estranged, and at enmity to God? a ſhepherd, uſefull when ſheep are ſtrayed, 1 Pet. 2. 25. 'Tis the reaſon of his name Jeſus, Matth. 1. 21. Thou ſhalt call his name Ieſus; for he ſhall ſave his people from their ſins.

II. Scripture every where aſſerts the ſalvation of ſinners, as the great end of Chriſts coming into the world: as Luke 9. 10. The Son of man is come to ſeek, and to ſave that which was loſt. Had not the ſheep gone aſtray, the groat been loſt, the ſon a prodigal, they had never been ſought for, Luke 18. So Matth. 20. 28. The ſon of man came not to be miniſtred unto, but to miniſter, and to give his life a ranſome for many; that is, for the purchaſe of their ſalvation: and again, Iohn 10. 18. I am come that they-might have life, and that they might have it more abundantly: and Chriſt ſaith, he came to call ſinners to repentance, Matth. 9. 13. Now it is a known rule,, ſublato fine, tolluntur p. 265media ad finem: if you ſuppoſe not the ordination of the means to the end, you make them wholly uſeleſs; for the neceſsitie of them is relative to the end: and therefore ſuppoſing man not to have ſinned, we cannot rationally imagine Chriſt ſhould have come into the world, the Scripture laying down this as the principal end of his coming.

Two cautions here muſt be obſerved;

1. This was his principal end, not in oppoſition to the advancing of Gods glory; which was the ultimate end of all Chriſts undertakings. The ſalvation of ſinners was but ſubordinate to this, ſee Ioh. 17. 4. and the glory both of juſtice and mercy was magnified in this: for at the firſt coming of Chriſt was proclaimed glory to God on high, Luk. 2.

2. Not in oppoſition to the other ſubordinate ends: as ſetting Chriſtians an example, revealing the way of life and ſalvation: all which were in order to this deſign, as ſhall appear preſently.

III. Each undertaking of Chriſt had an influence upon, and ordination to this end: his birth, as the Angels ſaid ſhepherds, Luke 2. 11. his death, that was the price of our ſalvation, 1 Pet. 1. 19. he came on purpoſe to take away ſin, 1 Joh. 3. 5. to deſtroy the works of Satan, v. 8. to ſet us an exact example of pietie, to reveal to us the way of ſalvation, to perform all thoſe actions to which he was anointed, and deſigned, Iſa. 61. 1. and all theſe in order to the promoting this great end of his coming, the ſalvation of ſinners. Now that to which a man orders and levels all his actions, we conclude to be his principal end; ſo here, &c. The prayers he put up, Joh. 17. the ſorrows he ſuffered, the ſhedding his tears in the garden, his bloud upon the croſs, was all to this end; his conflicts with the ſtorms of the world, the frowns and anger of his Father, were all in order to this end.

IV. Scripture highly extolls and magnifies the love of God, in ſending Chriſt, upon this very account, that he came to ſave ſinners: as in Rom. 5. 8. The love of God would have been leſs admirable in ſending his Son, if he ſhould have taken our nature, though we had never ſinned. Obſerve, I pray, with what account the Apoſtle advanceth the love of God, 1 Joh. 4. 10. Herein is love, not that we loved God, but that he loved us, and ſent his ſon to be the propitiation for our ſins: not for the greater perfection of the world, which is Scotus his account. The Scripture is wholly ſilent as to any ſuch reaſon of Chriſts coming, but as a propitiation for ſin.

V. This was the moſt ſuitable means to ſuch an end. Chriſts coming into the world, as I have formerly opened it, is a moſt proportionable means for ſaving ſinners: for man by ſin having endeavoured toEſtius, lib. 3. pag. 2. lift himſelf above the condition of his creation, could by no means p. 266be more ſuitably reſtored, then by Chriſts humiliation, and taking upon him the form of a ſervant. Man at firſt affected to be like God, eritis ſicut dii, and God now to ſave him condeſcends to appear in the likeneſs of ſinfull fleſh, Phil. 2. 7. and he humbled himſelf to the death of the croſs, &c.

VI. Conſider Christ did not come into the world by aſſuming our nature for the dignity of it: (for then he might have aſſumed the angelical nature, when on the contrary the Apoſtle tells us, he took not on him the nature of Angels, Hebr. 2. 16.) but propter indigentiam, Bonavent. in d. 3. Art. 2. qu. 2.becauſe of our want and indigencie, that we had been utterly undone without him: and therefore the Angels themſelves, when they proclaimed the birth of Chriſt to the ſhepherds, proclaimed this at the end of it, Luke 2. 11, 14. Good will towards men. Therefore had not man been in this indigent, helpleſs, hopeleſs condition, Chriſt had not come into the world: Si homo non periiſſet, filius hominis Auguſt. Tom. 10. p. 195.non veniſſet: perierat homo, venit Deus homo, & inventus eſt homo.

VII. And laſtly this doth moſt heighten that myſterie of Chriſts incarnation, or coming into the world; & ſerves moſt to enflame Chriſtians hearts with pious affection to, and holy admiration of the love of Chriſt in coming into the world: the firſt, becauſe this had not been, unleſs upon the moſt cogent, weightie reaſons, as the undoing and ruine of one of Gods nobleſt creatures, and the offence and diſhonour of an infinite God; and the latter, that Chriſt ſhould come and condeſcend to take our nature, and a ſtate of humiliation for our ſalvation, which no other motive could have provoked him to. What thankfull admiration ſhould it create in our hearts, and we ſay with Mary, Luke 1. 46, 47. My ſoul doth magnifie the Lord, and my ſpirit hath rejoyced in God my Saviour: that he ſhould thus come into the world to ſave ſinners, of whom we are chief?

Fifthly, How Chriſt carried on this deſign: or, in what reſpects Partic. 5.be ſaid to ſave ſinners?

I. Not barely by giving himſelf an example, and pattern for a Chriſtians imitation. It is true that Christum imitari ſalutis via est, which Socinus make his ground for this aſſertion, to imitate Chriſt is the way to ſalvation. It lies upon Chriſtians as a duty to walk as he walked, 1 John 2. 6. He that ſaith he abideth in him ought himſelf alſo ſo to walk even as he walked. And it is one end of Chriſts death, to ſet us a copy of patience and ſubmiſsion, 1. Pet 2. 21. Becauſe Chriſt alſo ſuffered for us, leaving us an example that ye ſhould follow his ſteps. And it is as true that, whoever expects upon good grounds Chriſt for his purchaſe muſt take him as his pattern and example; but through the rebellion of the fleſh and the temptation of Satan it comes to paſs p. 267that the beſt of us can but imperfectly imitate him, and ſo ſtill ſtand in need of a Saviour, to ſatiſfie for the imperfections of our obedience, through whom it muſt be accepted. Beſides, in this ſence the Prophets, Apoſtles, and Martyrs may be called Saviours, as ſetting us an example of piety and patience: and ſo the Apoſtle bids us to account of them Jam. 5. 10. Take, my brethren, the Prophets who have ſpoken in the name of the Lord, for an example of ſuffering affliction, and of patience. And therefore we muſt riſe higher then this, in conceiving Chriſt to ſave ſinners: therefore the Apoſtle, where he propounds the death of Chriſt as an example of patience, ſuggeſts it alſo as an expiation for ſin, and purchaſe of our pardon, as 1 Pet. 2. where exhorting to patient ſuffering for well-doing after the example of Chriſt, ver. 21. For even hereunto were ye called: becauſe Chriſt alſo ſuffered for us, leaving us an example, that ye ſhould follow his ſteps; he adds at ver. 24. who his own ſelf bare our ſins in his own bodie on the tree, that we, being dead to ſin, ſhould live to righteouſneſs, by whoſe stripes ye were healed. And it is the iſſue of Chriſts undertakings, his death and purchaſe, that we are redeemed from ſin, and freed to walk in imitation of Chriſt in righteouſneſs and holineſs: then which Scripture ſpeaks nothing more plainly, as is clear from Gal. 1. 4. Who gave himſelf for our ſins that he might deliver us from this preſent evil world: and 1 Pet. 1. 18. Foraſmuch as ye know, that ye were not redeemed with corruptible things, as ſilver and gold, from your vain converſation, &c. and ſo Titus 1. 14. Who gave himſelf for us, that he might redeem us from all iniquity, and purifie unto himſelf a peculiar people, zealous of good works.

II. Not as Chriſt is an inſtrument to convey ſalvation to ſinners: which is another account Socinus gives why Chriſt may be ſaid to ſave ſinners. It is true indeed, that Chriſt doth beſtow and confer eternal ſalvation upon ſinners; yea, but not inſtrumentally, and principally, but in joynt efficiency with his Father, who, as one in being, ſo in working, as in John 10. 28, 30. therefore he is called foreign, the Authour of eternal ſalvation. Hebr. 5. 9. and foreign Acts 3. 15. the Prince of life.

III. Not onelyonly becauſe he revealed the way of ſalvation to ſinners: though this be true, yet it is too ſhort and inſufficient: for thus the Prophets, Apoſtles, and Miniſters of the Goſpel may be ſaid to ſave ſinners; as laying before them the way, and opening to them the Goſpel of ſalvation. So the Apoſtle of himſelf, 1 Cor. 9. 22. I am made all things to all men, that I might by all means ſave ſome: and Acts 16. 17. it is the confeſſion of the Damoſel poſſeſſed with the ſpirit of divination, Theſe men are the ſervants of the moſt high God, which ſhew unto us the way of ſalvation: & he exhorts Timothy ſo p. 268to preach, as that he may ſave them that hear him, 1 Tim. 4. 16. If Chriſt be only in this reſpect a Saviour, then after he had by his Doctrine revealed the way to ſalvation, his death was altogether needleſs; upon which yet Scripture laies the great ſtreſs of ſaving ſinners: He is the Saviour of the bodie, ſaith the Apoſtle, Epheſ. 5. 23. he tells you how, verſe 25. he gave himſelf for it, and expreſly, Tit. 2. 13, 14. Who gave himſelf for us, &c.

IV. Not onelyonly by confirming this doctrine revealed. It is true, this was one end of Chriſt's coming, ſo ſaies our Saviour himſelf to Pilate, demanding of him, Art thou a king? John 18. 37. To this end was I born, and for this cauſe came I into the world, that I ſhould bear witneſs unto the truth. But, who can imagine that God ſhould give up his onelyonly begotten wel-beloved Son, expoſe him to the ſcorns of men, frowns of God, and at laſt to a curſed ignominious death, onelyonly for confirmation of Goſpel-doctrine, which was ſufficiently done by the innocencie of his life, and his miracles? for it is ſaid of the Apoſtles, Mark 16. 20. That they went forth, and preached every where, the Lord working with them, and confirming the word with ſigns following. The Martyrs and Apoſtles might as well upon this account be called Saviours, who ſealed to the truth of the Goſpel with their bloud; as S. Paul ſaith of himſelf, Acts 20. 23, 24. The holy Ghost witneſſeth in every city, ſaying, That bonds and afflictions abide me: But none of theſe things move me, neither count I my life dear unto my ſelf, &c. to testifie the Goſpel of the grace of God. Chriſt is therefore ſaid to ſave ſinners by way of a real price paid, and purchaſe made: this Scripture ſpeaks expreſly, Mat. 20. 28. where it is ſaid, The Son of man came to give his life; foreign, a ranſome for many, which word foreign properly ſignifies to redeem by way of purchaſe, as thoſe other words, foreign, ſo frequently uſed in Scripture, as to Chriſt giving h…mſelf for ſinners, 1 Tim. 2. 5, 6. Coloſſ. 1. 14. So that Chriſt did truely pay to God a price for the Salvation and recovery of ſinners, Epheſ. 5. 2. The effects of which, in reference to this end of ſaving ſinners, were

1. A perfect ſatisfaction to Divine justice; which required the puniſhment for ſin, either in the perſon offending, or in his ſuretie; hence foreign, and foreign, and ſuch like expreſſions in Scripture, an oblation, a ranſome, a propitiation for ſin, 1 John 2. 1. hence thoſe expreſſions, Iſaiah 53. 5. The chastiſement of our peace was upon him: and verſe 6. The Lord hath laid on him the iniquities of us all: it pleaſed the Lord to bruiſe him, v. 10. and, He made his ſoul an offering for ſin; and this ſatisfaction, by reaſon of the dignitie and holineſs of the perſon, was exactly proportionable to whatever the juſtice p. 269of God could require for mans ſin. Acts 20. 28. he is ſaid to have purchaſed the Church with his own bloud. Sin bound us over to juſtice; Chriſt ſatisfied it, and ſo ſaves ſinners: and ſuppoſing God's acceptance of a ſuretie (which was an act of his higheſt grace and favour, and wholly ſubject to the liberty of his Will) his Juſtice could not require a more perfect ſatisfaction then was made by Chriſt.

2. Pacifying of the wrath of God towards, and reconciling God to ſinners. Indeed by the Socinian divinitie, God and man were never at odds. Chriſtus non placavit Deum, ſed placatum oſtendit, ſaith Socinus. It is true indeed, that the very coming of Chriſt into the world was an evidence and demonſtration of that great love of benevolence, or that Philanthropie whereby God was inclined to do good to loſt man, John 3. 16. but no love of complacencie or delight in a ſinner, till actually reconciled by Jeſus Chriſt; but a mutual enmitie between God and man, and a hatred in God to man. Eph. 2. children of wrath, and, John 3. verſe laſt, upon him who believeth not, the wrath of God, which anger and wrath of God ſtands in contradiſtinction and oppoſition, not to the general love of God to his creatures, as ſuch, whereby he may deſign to do them good, but to the the ſpecial love and friendſhip of God to, and delight in his creature, which cannot be till juſtice be ſatisfied, and reconciliation perfected by Chriſt, 2 Cor. 5. 19. Rom. 3. 25. that is, his Juſtice in puniſhing ſin: and, Epheſ. 2. 15, 16. foreign, ſaith Chryſoſtom, reconciliation ſuppoſeth enmitie, and making peace includes oppoſition; till which be removed, the Holineſs, and Juſtice of God permits not the ſalvation of any ſinner.

3. Pardon and juſtification from guilt, Rom. 3. 24. we are ſaid to be juſtified freely by his grace: freely in reſpect of us who confer nothing to it; by grace, in reſpect of Divine acceptation of this price paid by Chriſt, yet by juſtice and merit, if we reſpect Chriſt, who came into the world to die, and by death to purchaſe our pardon, Rom. 5. 9.

So then, Juſtice being ſatisfied, God reconciled, and guilt removed by the undertaking of Chriſt, the deſign of ſaving ſinners, for which he came into the world, is effectually promoted.

Sixthly, Why, and how it was neceſſary that Chriſt ſhould come in 6. Partic.order to this end, viz. man's ſalvation.

I ſhall lay down theſe ſix poſitions for the determination of this

I. It is abſolutely impoſsible that the ſinner ſhould be ſaved, till ſin p. 270by ſome means be removed, and taken away. As it is contrary to God's revealed will to ſave any man in his ſin, without repentance and faith in Chriſt; ſo it is a contradiction to the holineſs and purity of his nature, as being a God of purer eyes then to behold evil, as it is Hab. 1. 13. I like not to diſpute the abſoluteneſs of God's power; but we muſt have a care of exalting God's power to the prejudice of his Holineſs: as ſoon may God leave to hate ſin (that is, as ſoon may God lay aſide his nature) as ſave any man obſtinately continuing and dying in his ſin.

II. It was not abſolutely neceſſary for Chriſt to come into the world to ſave ſinners. Not by any neceſſity of coaction, for he undertook this work willingly; hence it is ſaid, Iſaiah 53. 12. He poured out his ſoul unto death, &c. to note the willingneſs of Chriſt in the work. Beſides, it could not be abſolutely neceſſary, becauſe God might, without any prejudice to his Juſtice, have ſuffered man finally to have periſhed in his apoſtaſie: nor was he any way more obliged, then by his love and merciemercy, to provide for the recoverie of loſt man, more then the Apostate Angels; therefore Scripture evidenceth the love of Chriſt by this, Epheſ. 5. 2. and Hebr. 2. 16.

III. Suppoſing God's deſign of ſaving ſinners, This was the moſt convenient way. This I finde readily aſſented to by all, that it was moſt convenient every way: both

1. In reſpect of God, that the diſhonour, which he had received by ſin, might be repaired by the undertakings of a perſon of infinite dignitie, as Chriſt was.

2. That ſinners might be ſaved with ſecuritie to all Divine attributes, by ſatisfaction to his Juſtice, by Chriſt's ſufferings in the ſame nature, which had offended.

3. For ſecurity to his Holy Law, by Chriſt's unſinning obedience; and

4. With the higheſt exaltation of his Mercy; for abundantioris erat miſericordiae, quàm ſi peccata abſque ſatisfactione dimiſiſſet, ſaith Aquinas. The Apoſtle from hence magnifies the riches ofAq. 3. p. q. 46. art. 10. God's mercy, Epheſ. 2. 4, 5. Hereby God did alſo moſt remarkably communicate himſelf to the creature; a greater was not poſſible then a perſonal union to the humane nature. And then

5. Moſt convenient in reſpect of us, as being the moſt cogent incentive of love to God: Ferrea & lapidea corda eſſe oportet, quae non emolliet tam incomparabilis amoris divini ſuavitas, ſaith Calvin. Calv. in Joan. 15. 13.John 15:13Hereby we have the advantage of an exact copie of all vertue, humilitie, patience, conſtancie, juſtice, and the like, and the moſt prevailing p. 271motive to imitate it in all holineſs and piety, 1 Cor. 6. v. laſt. And then,

Laſtly, It was moſt eminent in reſpect of Satan, that he might be more ſhamed and confounded, by being conquered in the nature, which he had ſeduced and ruined.

IV. Suppoſing the decree of God, and his revelation concerning mankinde, Man's recovery and ſalvation was as impoſsible any other way, then by Chriſt's coming into the world, as it is for God's purpoſe to be fruſtrated, or his will to be fallible, or plainly for God to lye. To which purpoſe theſe Scriptures ſpeak expreſly, Acts 4. 12. Acts 2. 23. Luke 22. 22. Luke 24. 26, 27.

V. Suppoſing God's purpoſe of ſaving ſinners by way of a price and ſatisfaction, Christ's coming into the world was indiſpenſably neceſſarie. And in this Eſtius, though he thinks it poſſible, that mankinde might have been recovered, and reconciled to God by a mere man, or an Angel, yet this would not have been a redemption by an adequate price or purchaſe, becauſe Juſtice required ſatisfaction in the nature offending, every individual of which being corrupted, and ſo obnoxious to Juſtice, and indebted to God in more then it was able to pay (as deriving all from him) was incapable of ſatisfying for its own ſcore, much leſs for the ſin of all mankinde: but ſuppoſing a man created pure, or an Angel, ſtill the obedience of this creature would be but finite, and ſo in the rigor of Juſtice unproportionable to expiate an offence againſt an infinite Majeſtie, or to repair that diſhonour and injurie which ſin doth to God; and then, the more the creature is enabled to do, the more it is indebted, therefore cannot merit, or ſatisfie for former ſin, Pſal. 49. 7. None of them can by any means redeem his brother, nor give to God a ranſome for him.

VI. And laſtly, It is hard to conceive and imagine ſuch a power ſo abſolute in God, as by which (ſuppoſing ſin and the creature fallen from him) he ſhould reſtore and ſave it, without the undertakings of Chriſt. I confeſs I approve not the raſh curious ſearchings into the depth of God's power, as eſteeming it more the dutie of Chriſtians, thankfully and piouſly to admire God's revelation of mans recovery by Chriſt, then nicely to enquire of the **Ʋbi ſemel oſtendit Deus quid fieri velit, ſtulta eſt ac noxia de poſsibilitate diſputatio. Calv. in Job. 16. 7.Job 16:7poſſibility of another way of ſalvation. Calvin ſaith, God could have done it ſolo nutu & verbo, as he created all things at firſt by a word; which I cannot cloſe with, for ſurely God would never have given up his Son to ſuch miſeries and ſorrows, might ſinners have been ſaved by a word ſpeaking: this detracts from the glory of Chriſt's undertakings for ſinners. Eſtius thinks that minima paſsio Chriſti ſufficere potuiſſet pro juſto pretio redemptionis mundi: by reaſon of the dignitie p. 272of the perſon; but neither can this be without the falling of God's truth to the ground, the truth I mean of this threatning, Gen. 2. 17. Of the tree of knowledge of good and evil, thou ſhalt not eat: for in the day thou eateſt thereof, thou ſhalt ſurely die: which muſt be made good either in the perſons ſinning, and ſo man had bin irrecoverably loſt; or in Chriſt, as their ſurety, and therefore death on him was indiſpenſably required by this threatning: therefore, this ſpecial way by the death of Chriſt was neceſſary, though not abſolutely, as I ſhewed before, yet ex ſuppoſitione finis, ſuppoſing God's purpoſe of ſaving ſinners after the threatning revealed.

To make out this, conſider three things.

I. The indiſpenſableneſs of God's juſtice, requiring the puniſhment of, and ſatisfaction for ſin. A truth, which every man carries a demonſtration of in his own breaſt, even thoſe who were wholly ſtrangers to God's revealed will of puniſhing ſinners: the Heathens I mean, who had inward fears of an avenging juſtice for ſin. And, if we aſſert juſtice to be an attribute eſſential to God, we muſt aſſert, I think, that God puniſhes ſin out of nature, not will onelyonly, (though all the circumſtances of puniſhment be ſubjected in the freedom of God's will) otherwiſe, we muſt ſuppoſe it poſſible for God not to hate ſin; and ſo ſin, or no ſin, would be all one to God: now the Scripture founds God's hatred to ſin in his nature, Heb. 1. 13. if then the juſtice of God be indiſpenſable, then ſatisfaction muſt be made before the ſinner can be ſaved.

II. The impoſsibilitie of ſatisfaction to juſtice any other way then by the undertaking of Chriſt. For no mere creature could lay down a price ſatisfactorie for the ſalvation of loſt man, though Aquinas Aq. 3. p. q. 1. art. 2.thinks, that the obedience of the creature might have been available to the ſalvation of ſinners, yet confeſſeth that this would have been Satisfactio ſufficiens imperfectè ſecundùm acceptionem Dei, non perfectè per adaequationem ad compenſationem culpae commiſſae: onelyonly ſatisfaction improperly to divine acceptation, not properly by a proportionable compenſation for an offence againſt an infinite God: but of this formerly.

III. Chriſt did by his undertakings fully and perfectly ſatisfie Gods juſtice, in order to the ſalvation of ſinners: hereby fully repairing the diſhonour God ſuſtained by ſin, by an obedience more ſatisfactory to God, then ſin was diſpleaſing; his undertakings were the actions of an infinite perſon, and ſo proportionable to ſatisfie for that infinite evil that is in ſin, and it was in it ſelf compleat, not depending in its worth upon divine acceptation to ſupply any defect in it: but ſuppoſing Gods acceptation of that ſatisfaction from a ſurety p. 273which he might have required in our perſons (which is of infinite love and grace) he could not refuſe this, or require a more full price, and perfect ſatisfaction; Hebr. 10. 14. To ſumme up this, Gods juſtice required ſatisfaction, the creature could not give it; Chriſt as God-man made it, and onelyonly could do it; therefore ſuppoſing the deſign of God to ſave ſinners, Chriſts coming into the world to undertake and die for ſinners was neceſſarie.

Seventhly, Upon what accounts this is an acceptable doctrine.7 Partic.

I. The expreſſion in the Text ſpeaks it ſo, foreign, an expreſſion never uſed by the Apoſtle, but in matters of the higheſt concernment and importance; as,

1. In the advancement of godlineſs and piety; ſo it is uſed 1 Tim. 4. 8, 9. foreign: and ſo indeed it is, as being indiſpenſably neceſſary to a Chriſtians preſent and future happineſs, as having the promiſe of this life, &c.

2. In aſſerting juſtification by free-grace: ſo Tit. 3. 7, 8. foreign, a doctrine ſure moſt acceptable to any, who have either a ſenſe of ſin, or apprehenſions of mercy. How acceptable muſt it needs be to an humbled ſinner, loſt in himſelf, to ſee free-grace coming in for his relief and ſuccour?

3. In encouraging Chriſtians to ſuffer with Chriſt: as 2 Tim. 2. 10, 11, 12, foreign, It is a faithfull ſaying. It is true, afflictions in themſelves are not acceptable; but conſidering who-ever ſuffers with and for Chriſt; and how the croſs uſhers in the crown; how if we ſuffer with him, we ſhall alſo reign with him, as the Apoſtle ſaith: it muſt needs be foreign, &c.

II. The nature of the thing ſpeaks it acceptable; take it under theſe ſix plain notions.

1. As a revelation of pardon and mercy to guilty condemned malefactours. How acceptable is the news of pardon to a ſentenced perſon, expecting daily execution? ſuch is the Goſpel revealing Chriſts coming into the world to ſave ſinners. We are all in our natural condition guiltie, liable, and ſentenced to death; John 3. 8. He that believeth not is condemned already. When the ſoul comes to be humbled for ſin, and lyes under ſad fears, and expectation of the execution of this ſentence; O! how acceptable muſt the revelation of pardon needs be, through the undertaking of Chriſt for ſinners? ſuch free pardon, as Iſa. 43. 25. nothing in reference to us though in reference to Chriſts bloud ſhed, when he came, &c. Eph. 1. 7.

2. As a proclamation of peace to enemies. How acceptable is an Embaſsie of peace from a prince to his ſubjects, who are in rebellion? We were up in Armes, in open hoſtilitie againſt God, and by p. 274our firſt apoſtaſie had caſt of our obedience, and broken our allegiance; now God by the Goſpel proclaims peace to ſuch rebels through Chriſt pacifying his Fathers wrath, and undertaking for mans offence, 2 Cor. 5. 19. Chriſt purchaſed our peace by his bloud, Coloſſ. 1. 20, 22. Chriſt offer'd himſelf a hoſtage, a ſurety, nay a ſacrifice to procure our peace, and in the fulneſs of time came himſelf into the world to proclaim this peace, Eph. 2. 17. viz. to the Jews in his perſon, to the Gentiles by the Apoſtles his meſſengers: thus Chriſt ſpoke in S. Paul, and by him proclaimed this peace; 2 Cor. 13. 3. and ſtill ſends his Miniſters his heraulds, and Embaſſadours to ſolicite your reconciliation to God, that you would lay aſide the enmity of your hearts againſt God, and to proclaim God reconciled to you. He hath committed to us the word of reconciliation, read this fully, 2 Cor. 5. 18, 19, 20. The firſt Proclamation of Chriſts coming into the world by thoſe heavenly heraulds was peace on earth; Luk. 2. 14. and ſurely dulce nomen pacis, as being a complex of all good deſirable.

3. As a proclamation of liberty to captives, and bond-men. Imagine how acceptable would a releaſe be to a Turkiſh-gallie-ſlave; or how gratefull the releaſe from the bondage of Egypt to the Iſraelites bound for Canaan: ſo, and much more ſurely, muſt the revelation of liberty and freedome procured by Chriſt be to ſouls enſlaved to ſin, and led captive by Satan at his will, as the Apoſtle ſpeaks 2 Tim. 2. 26. With what ectaſie of joy were the Jews returning from Babylon ſurprized, that they doubted whether the thing were true or not? Pſal. 126. 1, 2. This return and deliverance figured out our redemption and freedome by Chriſt, as appears from Rom. 9. 27. taken from Iſa. 10. 21, 22. So, ſure, to thoſe who know what it is to be in bondage to ſin, and ſlavery to Satan, to thoſe who do not love their chaines (as truth is we all naturally do) the revelation of that freedome, wherewith Chriſt hath ſet us free, muſt needs be moſt welcome. Our natural eſtate is an eſtate of ſlavery, John 8. 34. Whoſoever commiteth ſin is the ſervant of ſin, the Goſpel reveales libertie through Jeſus Chriſt, v. 36. and how acceptable is this? The chief captain priz'd his liberty, becauſe he purchaſed it with a great ſumme of money, Acts 22. 28. how much more valuable and acceptable is that Goſpel which reveales this libertie, bought at no leſs expence then the bloud of Chriſt (1 Pet. 1. 18.) from ſin and Satan to whom you were enſlaved. We conclude them mad-men, that do not prize liberty, and ſurely they are not in their wits, who account not this a faithfull ſaying and acceptable, that Chriſt is come into the world to ſave ſinners.

4. As a diſcovery of treaſures and riches to poor and beggerly perſons. p. 275How acceptable is the finding of a pearl of price to a poor man? and ſo Chriſt muſt needs be to ſinners, who are naturally poor, and miſerable, and naked, as the Church of Laodicea is deſcribed, Revel. 3. 17. And ſo Chriſt would be indeed, were it not for the pride and blindneſs of mens hearts, that we are apt to ſay as they did, that we are rich and encreaſed in goods, and ſtand in need of nothing; and that's the reaſon Chriſt is no more acceptable to ſinners. There are treaſures hid in Jeſus Christ; Coloſſ. 2. 3. and he came into the world that we might partake of thoſe riches, (2 Cor. 8. 9.) and be rich with thoſe durable riches of grace and glory, which are in the hands of wiſdome, Prov. 8. 18. Chriſt is that pearl in the field of the Goſpel,Matth. 13. 46.Matt 13:46 which (Chriſtians) will enrich us, though we part with all to purchaſe it.

5. As an offer of cure to diſeaſed perſons. That's our condition out of Chriſt, as I have largly ſhewd before, now the Goſpel reveales healing by Jeſus Chriſt, Hoſ. 14. 4. I will heal their back-ſliding. Chriſt came into the world to be both our Phyſitian, and phyſick: de pulvere creatus de pulvere ſanaris; caro te creaverat, caro te ſanat, ſaies S. Auſtin.

6. As the marrow, ſumme, and center of the Goſpel. What the Patriarchs deſired (Joh. 8. 56.) the Prophets foretold, the types prefigured, the Apoſtles preached, the promiſes contain, the Sacraments ſeal, the covenant of grace aſſures, whatever concernes a Chriſtians comfort or happineſs is epitomized and ſumm'd up in this; that Chriſt came to ſave ſinners: and therefore it is worthie of all acceptation.

Application.

Firſt, To the miniſters. Let them then preach this acceptable doctrine, and lay open this truth, the great deſign of God in ſaving ſinners by Jeſus Chriſt. Chriſt is the ſumme of the Goſpel, and ſo ſhould be of our preaching. Obſerve the Apoſtles practiſe, 1 Cor. 1. 23. preaching Christ in oppoſition to their carnal wiſdome, which the Greekes affected, ver. 22. and though it be a ſtumbling-block to the Jews, and to the Greeks fooliſhneſs, ver. 29. Thus Paul preacht Chriſt at Athens, though the Philoſophers there accounted him but a babler for it, and a ſetter forth of ſtrange gods, Acts 17. 18. Thus Philip to the Eunuch took occaſion from the Prophet to preach Chriſt unto him, Acts 8. 25. So ſhould the Miniſters of Chriſt take all occaſions to preach Chriſt; they are his Embaſſadours to negotiate for him in the world, they have both their gifts, and commiſsion from him, Eph. 4. 8, 11. and therefore ſhould act for him and preach his intereſt up: S. Paul tells you why he was commiſſionated to be a Miniſter p. 276of the Goſpel, for this very end to preach Chriſt, Epheſ. 3. 7, 8. Brethren, we are Gods Truſtees (as I may ſay) to whom he hath committed the Goſpel, as 'tis 1 Tim. 1. 11. We are falſe to our truſt, if we don't preach Chriſt, who is the ſumme and ſubſtance of the Goſpel. Auſtin laid this to the charge of Tullies workes, for which he rejected them, that he did not finde the name of Chriſt in them, and may not many diſlike our Sermons, as hearing no more of Chriſt in them.

Secondly, Then, how acceptable ſhould the miniſtry of the Goſpel be to you? How beautifull even the feet of thoſe who bring you theſe glad tidings? Rom. 10. 15.Rom 10:15What proviſion is made for the entertainment of Embaſſadours, who come to a Nation on terms of peace? ſo ſhould the embaſſadours of Chriſt be acceptably entertained, as commiſsionated from Chriſt, to offer rebellious ſinners terms of peace, and to beſeech them to be reconciled to God, Pſal. 68. 8. The Apoſtle tells us thoſe are ministerial gifts, Eph. 4. 11. It is the Apoſtles exhortation, 1 Theſſ. 5. 12. We beſeech you, brethren, to know them which labour among you; what's that? their work is to diſcover and offer Chriſt to you. Surely, the dove was very welcome into the Ark, when ſhe brought an olive branch in her mouth, the Embleme of peace: ſo acceptable ſhould the miniſtry of the Word be, which reveals Chriſt as your peace, &c.

Thirdly, Examine whether you be of the number of thoſe ſinners Chriſt came to ſave. You will ſay, that's needleſs, Did not Chriſt come to ſave all? Is it not ſaid expreſſely, Chriſt died for all? 2 Cor. 5. 15. and that he taſted death for every man? Hebr. 2. 9. and that God was in Chriſt, reconciling the whole world unto himſelf? 2 Cor. 15. 19. How far Chriſts intentions extended in his undertakings, would be too large to diſcuſs; it will be ſufficient at preſent to note, that the price Chriſt paid is ſufficient in it ſelf for the expiation of all ſins, and that it extends to all ſorts of ſinners; notwithſtanding this, we know from Scripture, that the greateſt part of the world ſhall periſh, even of thoſe who are under the Goſpel; Many are called, but few are choſen; and Chriſt doth expreſſely reſtrain that univerſality which many to little purpoſe contend for, when he ſaith, he laid down his life for his ſheep, Joh. 10. 15. to redeem his Church, Acts 20. 28. and to ſave onelyonly his own people, Matth. 1. 21. and for thoſe who were given him of his Father; in contradiſtinction to the world, Joh. 17. 9, Therefore there is room left for enquiry, whether we be of the number of them who ſhall be ſaved by Chriſts undertakings for us. Such are

I. Repenting, returning ſinners: ſo Chriſt tells you himſelf, Matth. 9. 13. I am not come to call the righteous but ſinners to repentance: p. 277that is, ſuch as are not righteous in their own opinion, for as if man had continued truely righteous, he had not ſtood in need of a Saviour; ſo if ſelf righteous; he ſhall receive no benefit by Chriſt: ſuch he came not to call, but ſinners. So, you'l ſay, we are all: yea, but humbled ſinners; ſuch as are inwardly convinced and truly humbled for ſin. Queſt. But doth not Chriſt call all? Matth. 11. 28. Anſw. Yes, but mark the limitation: ſuch as are weary, there's eaſe for ſuch: ſo Luke 19. 10. The ſon of man is come to ſeek and to ſave that which was loſt. So we were all loſt, you'l ſay: True, but theſe are ſuch as ſee themſelves loſt, and irrecoverably undone without Chriſt. The prodigal was loſt long, but never returned to, nor was entertained by his Father, till he ſaw himſelf ſo, and mourned that he was ſo, Luke 15. 18. Chriſts commiſſion was to binde up ſuch onelyonly as mourn, and to proclaim peace, and the acceptable year of the Lord, to ſuch onelyonly, Iſa. 61. 1.

II. Believing ſinners: thoſe are the terms upon which the Goſpel offers ſalvation by Chriſt, for ſo runs the promiſe, Mark 16. 16. He that believeth and is baptized, ſhall be ſaved. And Chriſt tells you himſelf; he came into the world for this end, John 12. 46. I am come a light into the world, that whoſoever believeth on me, ſhould not abide in darkneſs. And this was the deſign of God's ſending Chriſt for ſinners, that, Whoever believed ſhould not periſh, John 3. 16. This is the condition of the Covenant of grace and ſalvation, as Scripture every where expreſſeth: as Rom. 10. 9, 10. to this Paul directed the trembling jayler, Acts 16. 30, 31. All a Chriſtians life is in Chriſt, and faith is the hand that receives him, John 1. 72. Whatever a Chriſtian derives from, or partakes of by Chriſt, as forgiveneſs, Acts 10. 43. is all by faith: the Spirit of Chriſt, Gal. 3. 14. inward puritie, Acts 15. 9. perſeverance, 1 Pet. 1. 5. ſon-ſhip, Gal. 3. 26. and at laſt, eternal ſalvation by Chriſt, John 3. 36. all which are received by faith.

III. Reforming ſinners. Chriſt came not to ſave any man in his ſins, but from his ſins, Tit. 2. 14. Who gave himſelf for us, that he might redeem us from all iniquitie. Utique venit medicus ad aegrotum Auguſt. Tom. 10. p. 200.constat, ſed ideo venit medicus ad aegrotum, nè ſemper ſit aegrotus. Quod vult facere amat, non quod invenit, ſaies S. Auguſtin. Whether do you then live, as thoſe Chriſt came to ſave? Chriſt came not to ſave you onelyonly from the guilt of ſin, but from the power of ſin, that ſin might have no more dominion over you, Rom. 6. 14. So that let no preſumptuous ſinner flatter himſelf in a continuance of ſin, upon this conſideration, that Chriſt came to ſave ſinners, for Chriſt ſaves and delivers them from ſin here, whom he ſaves from wrath hereafter, Luke 1. 74, 75. And the promiſe of mercy is made p. 278upon forſaking ſin, Prov. 28. 13. Whoſoever confeſſeth and forſaketh his ſins ſhall have mercy.

Fourthly, Let us all heartily entertain this ſo acceptable a doctrine, as that meſſage of Chriſt's coming to ſave ſinners. Entertain it in your ear, by attendance upon the Goſpel preached; but that is a ſmall matter: welcome it in your hearts, by believing it; otherwiſe, it will not profit you; as it is ſaid of them, Heb. 4. 3. The word preached did not profit them, not being mixed with faith in them that heard it. And not onelyonly ſo, but in your lives too, by obeying it, and living ſuitably to the Goſpel, which diſcovers this acceptable doctrine to you, Phil. 1. 27. Let your converſation be ſuch as becometh the Goſpel of Chriſt. The end of this Goſpel-revelation was obedience and holineſs, ſuitable to our belief: ſo the myſterie of Chriſt is ſaid to be made known to all nations for the obedience of faith, Rom. 16. 26. for ſo our lives may witneſs our acceptance and hearty entertainment of this, as foreign, a faithfull ſaying, and worthy of all acceptation, That Jeſus Chriſt came into the world to ſave ſinnes, foreign, of whom I am chief. It was a fond opinion which the Manichees, and others of old maintained from this place of Scripture, That Adam's ſoul was transfuſed into Paul's bodie; becauſe the Apoſtle ſaies here he was foreign, the firſt; but he means not time, but in nature and qualitie. Primum ſe dixit non peccatorum ordine, ſed peccati magnitudine, ſaies Auguſtine. Auguſt. Tom. 10. p. 202.And that, I think, is not a much better interpretation, which Grotius puts upon the words; as if they were ſpoken foreign, ex ſumma modeſtia; as if the Apoſtle had onelyonly ſpoken by a Rhetorical modeſtie, as when he calls himſelf the leaſt of the Apostles, 1 Cor. 15. 9. The Apoſtle ſure intended not theſe words as complements. Cave, n… exiſtimes Apoſtolum modeſtiae cauſâ mentitum, ſaith Calvin. Whence it ſeems ſome, long before Grotius, had miſ-interpreted the Apoſtle thus; as if he had but told an humble officious lye; perhaps as a bait to the applauſe of others, as it is the practiſe of ſome to pretend low thoughts of themſelves, that ſo others may magnifie and extol them. But the Apoſtle ſpoke not to know what others thought of him, but he ſpoke the real ſence, and inward perſwaſion of his ſoul, when he ſaith, Of whom I am chief. Why the Apoſtle ſpeaks this, and how he could truely ſay it of himſelf (eſpecially, as an Apoſtle converted, and brought home to Chriſt) I ſhall ſhew you in theſe eight particulars.

Conſider the words, as

I. Vox recognoſcentis ſtatum pristinum: as they were the words of the Apoſtle ſadly reflecting upon his former condition, while in the ſtate of unregeneracie, caſting his eyes backward upon his blaſphemie p. 279and **Recolite Saulum, & invenietis Paulum; attenditis ad Paulum, & obliti eſtis Saulum; attenditis ad Paſtorem, obliti eſtis lupum. Auguſt. Tom. 10. p. 200.perſecution, verſe 13. with which his life formerly, (though then conformed to the ſtricteſt Sect of the Phariſees) had been notoriouſly ſtained; ſo that though now a convert, yet he could not but reflect upon it, and in that reſpect entitle himſelf, the greateſt of ſinners. He ſaith, I am, becauſe his former condition was freſh, and alive in his memorie. It is a very uſefull meditation for true converts and ſincere Chriſtians, often to recollect and think of that miſerable condition, which they lay in in their bloud, before God reached out to them a hand of merciemercy; this the Apoſtle exhorts his converted believing Epheſians to, Eph. 1. 11, 12. and that the more to magnifie the riches of God's mercy, which he had mentioned at verſe 4. So David, Pſal. 51. 3. I acknowledge my tranſgreſsions, and my ſin is ever before me. Nothing promotes more a real thankfulneſs for, and pious admiration of merciemercy, then frequent reflexions on our natural miſery: ſo it did here in the Apoſtle, verſe 13. Beſides, how will this meditation keep men humble, when they ſee all their receipts to be the product and iſſue of free-grace; and what miſerable creatures they were before? See Ezek. 20. 48. and, Ezek. 16. 63. Of all the Apoſtles S. Paul was the humbleſt, who often reflected on his unconverted, natural condition. This alſo will put us on reſolved ſerviceableneſs for God, to conſider how much a diſhonour (Chriſtians) we were unto him in our natural condition. Paul, while unconverted, a **Nemo acrior inter Perſecutores, ergo nemo prior inter peccatores. Auguſt. Tom. 10. p. 202.furious perſecuter of the Church, when converted, was the moſt Zealous propagatour of the Goſpel, as labouring more abundantly then all the reſt of the Apoſtles, 1 Cor. 15. 10. And how watchfull, and circumſpect in their walking will they be, who oft think of the falls of their natural eſtate? A mariner in a ſecond voyage will carefully avoid that rock, on which in a former he was like to be ſhipwrackt; ſo will a true convert of thoſe ſins, which would have ruined him, if infinite mercy had not ſtept in for his relief and pardon. Who more endeavouring againſt ſin then S. Paul, while he was running his Chriſtian race? 1 Cor. 9. 27. And now as reflecting on his unconverted eſtate, he calls himſelf the greatest of ſinners.

That's the firſt.

II. Vox aggravantis peccatum. The Apoſtle here, reſpecting the circumſtances of his ſins, whereby they were aggravated and heightned, calls himſelf, the greatest of ſinners, becauſe joyned with a furious perſecution of the Chuch of God, it being eſpecially with rage and malice, Acts 26. 10, 11. Many of the Saints did I ſhut up in priſon, having received authoritie from the chief Prieſts, and when they were put to death, I gave my voice againſt them: And I p. 280puniſhed them oft in every Synagogue, and compelled them to blaſpheme, and being exceedingly mad againſt them, I perſecuted them even unto ſtrange cities. Where you ſee the height of iniquitie, to which nothing was wanting but a clear knowledge, to make it unpardonable; upon the account of which circumſtance of his ſin, he eſteems himſelf unworthy the name of an Apoſtle, 1 Cor. 15. 9. And another heightning aggravation of his ſin was, That it was done in unbelief, verſe 13. where ſome for, becauſe, read, quamvis, although, and ſo make it an aggravation of his ſin, and a further commendation of the mercy of God in pardoning; for his ignorance and unbelief, muſt needs have been in a great meaſure wilfull and affected, he enjoying the means of faith and knowledge. A high ſin queſtionleſs. Alenſis gives this reaſon of it, Quia deſtruit fundamentum totius Chriſtianae religionis: whereas other ſins ſtrike but at ſome particular vertue. And beſides, if this be final, it is the cord which ties all other ſins upon the ſoul, and makes it in the event damning. And then, farther, as they were ſins againſt knowledge; the Apoſtle having been brought up at the feet of Gamaliel; and that's a high aggravation of ſin. James 4. 17. To him that knoweth to do good, and doth it not, to him it is ſin. Now the Apoſtle eying all theſe, calls himſelf the greateſt of ſinners: whence obſerve a diſtinguiſhing character between a ſincere Chriſtian, and an hollow-hearted hypocrite: he extenuates and leſſens his ſin, with the unjuſt ſteward writing down fiftie for an hundred, but heightens his but ſeeming and pretended holineſs; the world ſhall hear of it, if the Phariſees faſt twice a week, and tithe mint and cummin: but a ſincere humble Chriſtian in mentioning his graces and gifts is lowly, but full and expreſs in aggravating his ſins; thus good Hagar, Prov. 30. 2, 3. Surely, I am more brutiſh then any man, and have not the underſtanding of a man: I neither learned wiſdome, nor have the knowledge of the Holy. The Publican ſmites upon his breaſt, with a God be mercifull to me a ſinner, &c. And we need go no further for an example of both, then our Apoſtle; who of Saints counted himſelf the leaſt, Epheſ. 3. 8. but here of ſinners the greateſt.

That's the ſecond.

III. Vox eſſe accuſantis: The words of a ſelf condemning and ſelfaccuſing Chriſtian. S. Paul's eyes were turned inward upon his own ſins' not prying too nicely into the ſins of other men; ſo that this ſpeaks at once the Apoſtles humilitie and charitie; his charitie prompted him to think and judge better of others, though his humilitie would not ſuffer him to think otherwaies of himſelf. And here is another character of a true Chriſtian, as diſtinct from an p. 281hypocrite: hypocrites are quick-ſighted, eagle-eyed abroad, but blinde at home. Some ſhifting off their ſins to others, nay, to God himſelf, rather then charge themſelves with them. It is an hereditarie miſcarriage, derived from our firſt parents, Gen. 3. 12. Another ſort ſeemingly zealous, and rigid in cenſuring others, never condemning themſelves, though guiltie perhaps of greater ſins, then what they ſo ſeverely cenſure in others: believe it, to cenſure uncharitably in others what we reform not in our ſelves, is but counterfeit and hypocritical. That zeal, which is ready to conſume others, and yet burns not up our own corruptions, is but the wildefire of paſſion and ſelfiſh deſign. The Phariſee, whoſe prayer was hypocriſie, would ſee oft a mote in his brothers eye, and pretend to a skill and deſire to pull it out, when he neglects the beam in his own. He that is ſo much abroad, it is to be feared he ſeldome turns his eyes inward, to conſider the plague of his own heart. The Phariſee boaſts, that he is not as the Publican; but the good Publican ſtrikes upon his own breaſt, and ſaith, Lord be mercifull to me a ſinner. It is our dutie, Brethren, to reprove others, but nor uncharitably to condemn them. This cenſorious uncharitableneſs is commonly the iſſue of a Phariſaical opinion of a mans own righteouſneſs. It was otherwiſe with the diſciples, Mark 14. 18, 19. they ſay not, Is it he? or, he? but each ready to ſuſpect and accuſe himſelf, Lord, is it I? ſo the Apoſtle here accuſeth himſelf by a particular indictment, here in the groſs, of whom I am the chief. Whereas in reſpect of others, a Chriſtian thinks it better to wrong himſelf by an over charitable credulitie, then others by unjuſt cenſures and ſuſpicions, but before God none accuſe themſelves more, hereby magnifying more the grace of God in pardoning: haec ejus accuſatio eſt laus ſalvatoris, ſaith Ambroſe, accuſing himſelf he exalts his Saviour, who came into the world to ſave ſinners, of whom he accuſeth himſelf as the chief.

That's the third.

IV. Vox ſpiritualiter illuminati: as the words of the Apoſtle inwardly enlightned to ſee and diſcern the nature of his former ſins, and this is one thing in which every true Chriſtian is enlightned. S. Paul in his unregenerate eſtate thought in his conſcience, he was bound to oppoſe the Goſpel of Chriſt, as he tells you himſelf, Acts 26. 9. but now he diſcovers the horrid nature of his blaſphemie, and perſecution, and unbelief, and therefore oft heightens it, Gal. 1. 13. Carnal hearts do not ſee the evil of ſin, and therefore think it a light ſmall matter; they'l be playing with the ſerpent, as not feeling the ſting of it; but when a Chriſtian ſpiritually enlightned ſees ſin through the glaſs of the law, and the bloud of Chriſt, it appears in its proper colours. p. 282Thus to S. Paul by the law ſin appeared exceeding ſinfull, Rom. 7. and himſelf here The greatest of ſinners.

That's the fourth.

V. Vox confitentis: as the words of S. Paul confeſsing his ſin. He was primus in ordine confitentium, ſaith Aretius upon the place, as readie to acknowledge his ſin as any; and ſurely this is a great Chriſtian dutie: however many now a-days are high-flown into raptures, and ecſtaſies, and cry down Confeſsion and Repentance as legal. The Saints in Scripture have been expreſs and frequent in this duty; David frequently in the Pſalms, Pſal. 32. 5. and fully, Pſal. 51. 2, 4, 5. confeſſes his original corruption. Read holy Ezra's confeſſion, Ezra 9. 5, 6. See Daniels holy and humble confeſſion, Dan. 9. 4. he recounts particular ſins, v. 5, 6. ſo continues till v. 16. thus Paul, v. 13. and here, I am the chief of ſinners. Hereby Chriſtians acknowledge their liableneſs to Juſtice, and magnifie the grace of God in pardoning, as S. Paul, v. 13. yet he obtained mercy. Much like this of the Apoſtle is that of Tertullian, in his book de poenitentia; Peccator omnium notarum ſum, nec ulli rei niſi poenitentiae natus: that is, I am a moſt notorious ſinner, as if I were born to no other end, then to confeſs, and repent. That brings me to the ſixth thing, as they are,

VI. Vox dolentis: as the words of S. Paul mourning and ſorrowing, in the remembrance of his former, and meditation of his preſent ſins: ut ſe humiliet adhuc dolet de ſua incredulitate, ſaith Ambroſe upon the place; the Apoſtle still mournes upon the conſideration of his unbelief. Though many even of thoſe, who crucified Chriſt, as thoſe Acts 2. were brought to a ſence of their ſin, yet none more then Paul, who now converted, yet grieves for his former unbelief. True Chriſtians are tender hearted, & ſo eaſily melted into ſorrow. It is one thing, which God workes upon the heart in converſion, viz. a melting tenderneſs under ſin. How doth Mary Magdalen, formerly notorious, ſhed a fountain of teares? how tender was Davids heart, when he had cut of Sauls garment, and numbred the people, 2. Sam. 24. 10. And Chriſtians oft mourn, (even after God hath pardoned them) that they ſhould by ſin formerly ſo much diſhonour him. I queſtion not but upon this account David watered his couch with his tears; and ſome ſay Peter never heard the cock crow, but he wept for the denyal of his Maſter: and Auſtin in his confeſsions often aggravates and heightens his ſin, while a Manichee; ſo the Apoſtle here reflecting upon his former blaſphemy, &c. ſeemes with a tear in his eye to cry out, Of whom I am the chief.

VII. Vox ingemeſcent is ſub onere; the Apoſtle ſpeaks this as ſenſible of the burden of ſin; ſo that he was the greatest of ſinners in reſpect p. 283of his own ſence, and feeling. As ſuppoſe one ſick of the tooth-ach, or head-ach, cries out, No pain is like my pain, becauſe he feels that by experience, but other mens by ſpeculation only; ſo the Apoſtle here from an inward ſence of his own ſins calls himſelf the chief of ſinners. Here's again a Character of a true Chriſtian, He is one, to whom ſin is a real burthen, whereas a wicked man makes light of it, ſin is there in its proper place. A wicked man is in his Element, when ſinning, and Elementa non gravitant in propriis locis; but a Chriſtian having a heart of fleſh ſo tender, the leaſt ſin is a burthen to him. David complains of his broken bones by reaſon of ſin: and that his ſins were a burthen too heavie for him to bear; and Paul here confeſſeth himſelf the chief of ſinners.

VIII. Vox fidei applicantis: the words of S. Paul by a particular faith applying to himſelf that general truth, that Chriſt came into the world to ſave ſinners. As if he ſhould have ſaid, **Ad quo… venit primus ego ſum. Aug. tom. 10. pag. 200.I am the chief of thoſe ſinners which Chriſt came to ſave. This is the ſpecial art of ſaving faith, to bring down Ʋniverſal truths by particular application, ſo did David, Pſal. 116. 5, 6, 7. See, he applies the general mercy of God to himſelf. It is not enough to believe in the general that Christ came to ſave ſinners (for this is but historical, which the divels believe, and tremble becauſe they have no part in him, and thouſands will be damned, who profeſs they believe this:) but true ſaving faith is a fiducial relyance upon, and particular application of Chriſt, as coming to ſave me in particular, as S. Paul did, Gal. 2. 20. ſo, 2. Tim. 1. 22. and hereafter there is layd up for me a crown, &c. c. 4. v. 8. and here he brings down this general doctrine by a particular application to himſelf, of whom I am the chief.

Application.

I. See hence why this Doctrine finds no more entertainment in the world, why no more acceptable to most; this is the account, they do not ſee themſelves the chiefeſt of ſinners but the generality are either ſecure in ſin, or elſe resting upon ſome ſelf-righteouſneſs, and ſo Chriſt is not valued or accepted.

II. Let ſinners hence be encouraged to come to Chriſt: Paul here the chief of ſinners (arrived at a greater height of ſin, then 'tis likely thou haſt, viz. blaſphemy and perſecution) hath found mercy, which was partly for this very end, that God oſtenderet ceteris, qui inimico tam benevolus exſtiterit, qualis eſſet futuris ad ſe decurrentibus, ſaith Ambroſe. Si Paulus ſanatus, ego quare deſpero? ut hoc dicerent homines, ideo Saulus ex perſecutore factus Apoſtolus, ſo Auſtin. As a Phyſitian, when he comes firſt to a place, ventures upon the moſt deſperate patients, that they may encourage others to go to the ſame Phyſitian, ſaying; **Vide plura ap …d Auguſt. om. 10. pag. 202.He cured me, &c. No diſcouragement then to p. 284humbled ſinners from the greatneſs of their ſins; Paul is here a monument of mercy, and a pattern, v. 16.

III. Take hence one ground of the Saints patience, under the reproaches and calumnies of the world: you can ſcarce think ſo ill of them, as they do of themſelves; and therefore though they deſerve them not from you, and your accuſation is falſe, yet they can ſee God juſt in opening your mouthes to reproach them; as David of curſing Shimei, 2 Sam. 16. 10, 11. and ſo of ſcoffing Michal, 2 Sam. 6. 22, I will yet be more vile. In this Chriſtians imitate their Saviour, who, when he was reviled, anſwered not again. Paul was eſteemed a babler, a mad-man, a murtherer, not worthy to live; yet he gloried in all reproaches, and acknowledged himſelf the chief of ſinners.

IV. See hence both the power, and the freeneſs of the grace of God, which ſo ſuddenly made the wolf a lamb; the chiefeſt of ſinners, the greateſt of the Apoſtles. You can imagine no deſert, or meritorious preparation in a blaſphemer, and perſecutour, to the grace of God; himſelf attributes it onelyonly to mercy, verſ. 13, 14. and Gal. 1. 13, 15.

V. See the infinite and unſearchable abyſs of divine wiſdome, that makes a perſecutour a preacher, and he who formerly blaſphemed his name, now a choſen veſſel to bear his name before the Gentiles and Kings, Acts 9. 13. This is beſt reſolved into Gods abſoluteneſs, who makes uſe of whom he will. Though it may be he choſe his Apoſtles ſome of great ſinners, ut non tam voce, quàm exemplo concionarentur de gratuita remiſsione peccatorum, as Aegidius notes, That they might preach free-grace by their Examples, as well as Sermons. As the people ſaid of the other Saul the King, 1 Sam. 10. 11. Is Saul alſo among the Prophets? ſo may we of this Saul, Is he among the Apoſtles? O the depth of the wiſdome of God! &c. Rom. 11. 33.

VI. Let us all then look after this particular faith, whereby we may receive Chriſt; reſt not upon this general belief, that Chriſt came into the world to ſave ſinners in the groſs; thou mayeſt periſh for all this; but apply Chriſt particularly to thy ſelf, as Thomas, My Lord, and my God, Joh. 20. 28. and the Bleſſed Virgin, Luke 1. 47. and S. Paul, Who loved me, &c. The promiſes of the Goſpel will be but dry breaſts to thee, no comfort from them, if thou draweſt not from them by the mouth of a ſpecial faith: and to believe that Chriſt came to ſave ſinners, will be little comfort or advantage to you, unleſs by a particular relyance you reſt on Chriſt, and by a ſpecial application receive him, as S. Paul, Gal. 2. and here, of whom I am chief; viz. of thoſe who flie to Chriſt for ſalvation, and to whom this is an acceptable doctrine, That Jeſus Chriſt came into the world to ſave ſinners, of which, ſaith he, I am the chief.

FINIS.

A LOOKING-GLASS FOR MAGISTRATES.

A Sermon preached September 29. in Cambridge, at the Major's entring upon his Office.

By JOHN FROST, B. D. then Fellow of S. JOHNS Colledge, and late Preacher in Olaves-Hartſtreet in London.

Bonus Magiſtratus ſervus Publicus. Six. Senenſ.

CAMBRIDGE: Printed by John Field, Printer to the Univerſity. Anno Dom. MDCLVII.