had not come for venial sins onely 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. 'T is 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 media 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 to Estius lib. 3. pag. 2. lift himself above the condition of his creation could by no means be 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
exquisiteness in Arts and Sciences to look up to God for higher spiritual supernatural discoveries I shall compass the greatest part of my designe in the choice of this subject at this time which I shall endeavour in the Application having first handled the points Doctrinally which I shall now enter upon The Socinian in this an enemy of mans nature as in the whole model of his doctrine he is of Gods grace denies all natural whether innate or acquired knowledge of God The Remonstrant advanceth the light of nature too high while he asserts the improvements of it to be sufficient to reach a saving discovery of God either immediately or as those who speak with the greatest modesty assert mediatly and dispositively ut disponantur homines ad praedicationem Evangelii as the Dort-Remonstrants determine as obliging God to the bestowing and disposing men to the receiving farther and saving discoveries from God Each of these doctrines is suited and fitted to comply with that model of Divinity which these Doctors have broached and vented to the world The Socinian must not acknowledge man at first to have been created after the image of God in righteousness and knowledge which Smalcius therefore calls Idaea quaedam in cerebro nata lest he be necessitated Contr. Frantz disp 2 to confess his immortality in that state and so death to have come into the world as the punishment of sin for then he must consequently confess the necessity of a satisfaction by Christ for that punishment in order to mans recovery to the compleating of which this Divinitie must be acknowledged as necessarie both which the Socinian blasphemously denies Now as consistent to all this it is his interest to deny all natural knowledge of God which we truly assert to be the reliques and remains of that Divine image which God drew upon mans soul in his first creation The Remonstrants in order to uphold the Doctrine of universal Redemption must of necessitie assert an universal sufficiencie of means allowed to all and consequently to those who never heard of the Gospel which their English Advocate knew well and therefore roundly asserts that men may by the light of nature gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effect and substance of the Gospel and page 11. of the Pagans debt and dowrie that the words of the heavens day and night which they speak in the ears of all nations are the words of eternal life as well as those which our Saviour himself did speak Surely S. Peter was of another minde who when our Saviour seems to charge him with an intention of Apostasie makes him this reply John 6. 68. Lord whither shall we go thou hast the words of eternal life but of this more anon Thus you see while the Socinian would blow out the candle of the Lord the Remonstrant indeavours to set it up instead of or to usher in the Sun of righteousness I shall speak briefly to the first of these as introductoric to the second which I chiefly intend Discoveries of God may be made by the light of nature two waies First By those inbred and implanted notions those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the remains of the image of God in decayed nature those principles which discovered themselves in the very Heathen which are partly speculative the first of which is that there is a God partly practical the first of which is that this God is to be worshipped This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle takes notice of in the Rom. 2. 15. Rom. 1. 18. very Heathens which he elsewhere calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which still remained impressed upon their hearts the imprisoning which in unrighteousness left them without excuse which it could not have done had there been not remains of natural light to awaken and convince conscience to a self condemnation Had there not been some natural practical knowledge of good and evil conscience could not accuse but upon apprehensions of a Deitie as the supreme judge of the violations of some law known to them The justice of God in punishing sin was one of those natural truths which the light of nature discovered which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known to the Heathens The very Barbarians could conclude against Rom 1. 32. Paul as a murderer liable to the vengeance of God when the viper hung upon his hand By these common notions I mean Acts 28. 4. not the intelligent faculty nor yet the species of things impressed in the minde as if all knowledge were nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was Plato's opinion nor yet any Idea which God hath formed of himself in the minde of man but some habitual notions and principles as the remains of that habit of knowledge which was part of the image of God upon man in his first creation which lie indeed as sparks under the embers till cherished and blown up by acts of reason improving them unto actual knowledge In respect of which Aristotles Rasa tabula may go for a truth But the general consent of Nations who had sine doctrinâ anticipationem quandam Deorum as Tully speaks their wholesome laws for the worship of God their industrious Idolatire that they would rather Lib. 1. de nat Deor. debase their nature to stocks and stones to their stinking garden-Gods then worship none are pregnant arguments of apprehensions of a Deitie by the light of nature which is the same in all men quoad prima principia secundùm rectitudinem secundùm notitiam as Aquinas determines as to the first principles both of knowledge 1 2 2 dx 2u 94. arl 4. and practise The Socinian thinks he sufficiently confutes all this by saying That the Heathen had it solâ famâ onely by report and tradition but Tully tells us they had it duce naturâ and the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature The first principles of which may be born down and obscured Rom. 2. 14. by Passion custome in sin Satans blinding mens minds especially if to all these be added Gods giving men up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the abuse of this natural light as we read he dealt with those Heathens Rom. 1. 28. but they can be no more wholy abolished then reason it self I like the determination of Aleâ—sis in this Parte 32. 2u 27. membr 3. art 1. point who asserts the light and Law of nature to be delibilis quoad effectum but indelebilis quoad naturam which he fitly illustrates by the Eclipse of the Sun in which the light is obscured but not extinguished Men may arrive at that senslessness and stupiditie as to live without actual apprehensions of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but none can be without those principles which dictate and if improved would Ephes 4. 19. lead them into some knowledge and discoveries of God I call to witness the secret lashes of those who most endeavour to stifle and
to fight the good fight of faith when thy strength and activity fails thee Tunc vivere incipere cùm desinendum est indè velle vitam inchoare quò pauci produxerunt as the Heathen sayes Then to begin to live when you should die and to date your life from that time to which the life but of a few is lengthned God under the Law would have no blinde or lame for sacrifice as in Deut. 25. 21. The first-born were holy to God and he required not onely the first-fruits but the first of those first-fruits Exod. 23. 19. All which was to signifie unto us that young years offered to God are a sweet-smelling savour in his nostrils 2 Consider This is most for your comfort that you may in time of age affliction and death with peace and comfort reflect upon your youth the mispence whereof does oft cause sad reflections of spirit in riper years and fills the soul with horrour and amazement Job was made to possess the iniquities of his youth his youth had the pleasure of those sins which his age now felt the smart of When guilt shall flie in the face of an awakened conscience and God for them shall exercise the soul with inward terrours as Job describes the condition of a wicked man Job 20. 11. Poenis quas sibi sceleribus adolescentiae acquisivit sayes Beza with those punishments which are the issue of the sins of youth nay though God hath upon your repentance pardoned those sins yet he may in old age chasten thee for them then you may come sadly to speak that language Rom. 6. 21. What fruit have we in those sins whereof we are now ashamed These questionless cost David many a sad tear and mournful prayer as we see in Psalm 25. 7. Remember not the sins of my youth As it is in the body licentious youth contracts those distempers which are the burden and sorrow of old age filling them with pains and aches So it is in the soul those sins which by mispence of time youth rush into may prove the sorrow and vexation of age but well-improved youth makes age comfortable 3. Consider It will be an Antidote and prevention against those sins which youth is most liable and prone to Youth having less wisedome to discover and less strength to resist and withstand temptation to sin more open to solicitation by reason of unruly passions bad examples and councel of others is most liable to sin Wherewith shall a young man cleanse his way saith David Psal 119. 9. these being most subject to defilements David answers the question By taking heed thereto according to thy word and one of the precepts of that word is To redeem our time Flee youthful lusts saies Paul to Timothy 2 Tim. 2. 22. the flames of lust are most apt to enkindle by the heat of youth Cereus in vitium flecti monitoribus asper Horat. de Arte Poet. So Horace Youth is wax to every impression of vice and the Poet gives you the reason of it Quaritur Aegysthus quare sit factus adulter In promptu causa est desidiosus erat It was his idle mispence of time which blew up and fomented the sparkes of lust for Otia si tollas periêre Cupidinis arcus 4. Consider It is your gathering time and an age most capable of improvement as tender twigs most flexible as wax fit for good impressions Whereas if this time be mispent the heart grows hard through custome in sin the devil gets stronger possession the memory grows more unfaithful the understanding weaker God is provoked in a judicial way to take away your gifts and parts which you justly forfeit by a careless wrapping your talents in a napkin The Wiseman sends such sluggards to the Ant to learn wisedome 〈◊〉 provideth her meat in summer Prov. 6. 8. So soon as the sun ariseth the bee flies abroad to gather in her honey in youth our parts are active and vigorous therefore then redeem your time 5. Consider This will both sweeten and facilitate employment to you afterward The sins of youth oft make men unserviceable in riper years or if repented of and forsaken yet they are oft a reproach and discouragement to men in their employments Ephraim was ashamed because she bore the reproach of her youth Jer. 31. 19. S. Paul therefore writing to his young Timothy enformes him how to secure himself from contempt These things command and teach so Let no man despise thy youth 1 Tim. 4. 11 12. Sins of youth lay men open to reproach even then when afterwards they prove eminent serviceable in the work of God Besides mispence of youth must necessarily make our service and employment abroad more difficult for men to have their seed to seek when a harvest is expected from them whereas your laborious improvement of this time makes service easy and familiar when having laid up a treasure and stock of knowledge he is able as the Scribe instructed to the kingdome of Heaven to bring out of his treasure things new and old Matth. 13. 52. 6. Redeem this time in conformity to Christ and the best Saints Christ was at twelve years of age about his Fathers business Luk. 2. 44. Samuel in his childhood was dedicated to the Lord. 1. Sam. 1. 28. Timothy from a child redeemed his time to the study of the Scripture 2 Tim. 3. 15. And it is recorded as a just commendation of that good Prince Josiah that while yet young he began to seek after the God of David his father and at twelve years old zealously appeared against Idolatry 2 Chron. 34. 3. Let us then tread in the footsteps of these Saints and be followers of them as they were of Christ who redeemed his whole time to the service and glory of his Father II. The second rank of those who are most especially concerned in this is such men as are of greater abilities and opportunities To whom God gives ten talents he expects an improvement from them answerable to that they are intrusted with the improvement of five will not serve for him who hoth received ten To whom much is given of him much shall be required Luc. 12. 48. Mens great gifts and parts are ready to puff them up with pride S. Paul was in danger of this 2 Cor. 12. 8. and this is the abuse of the gifts of God which if rightly used and improved should not leaven us with pride but engage quicken us to more serviceableness for God and not censuring the gifts of others by which practise we either charge God for giving them no more or sacrifice sacrilegiously to our selves that we have so much when as we have nothing but what is received endeavour to improve and use our own III. The third rank such who by idleness and looseness have mispent much time formerly The Apostle Peter urgeth this 1 Pet. 4. 2 3. The later any of us have come into the vineyard the harder must we labour to
as a Lord's cudgelling his slave or a Princes gibbetting a rebel and a fathers whipping his childe As Moses his rod out of his hand a serpent in his hand a rod. To a wicked man afflictions are a cup of trembling fore-tasts of the vials of wrath to a godly man but a cup in the hand of a father and though there John 18. 11. may be some drops of the anger of a father in it yet with an allay and mixture of mercy and love or a potion from the hand of our Physitian who intends our health Augustine differenceth them as a butchers cutting the flesh and the chirurgions doing it God established it as his method of dealing with Solomon and so with all 2 Sam. 7. 14 his people And these chastisements are the badge and cognizance Hebr. 12. 7 8. of these peculiar ones 7. In respect of that peculiar glory God hath designed them to which is the portion onely of his Benjamins God saith the Apostle 1 Thess 5. 9. hath not appointed us unto wrath but to obtain salvation by our Lord Jesus Christ It is your Fathers good pleasure saith Christ Luke 12. 32. to give you the kingdome which Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kingdome prepared for them from the foundation Matth. 25. 34 of the world laid out for them by Gods electing love purchased and prepared for them by Christ they fitted and prepared for Joh. 14. 21. Coloss 1. 12 Matth. 25. 34 it by the sanctification of the Spirit and at last put into possession of it by Christ himself This is the peculiar portion of those who by God were given to Christ who will see to secure it to them and Joh. 17. 24. this glory is peculiarly laid out for some and if you would know to whom S. John tells you Rev. 21. 27. to such as are written in the Lambs book of life II. This peculiarity appears in the undertakings of Christ and here is a four-fold peculiarity 1. In respect of a peculiar covenant and stipulation with his Father for the bringing home such a peculiar people given into his hands as Mediatour Lo I come to do thy will O God Hebr. 10. 7. God gave such a peculiar into the hands of Christ declaring his determinate will for their salvation and to do this will of his Father John 6. 39. Christ came to the earth and submitted to all the conditions agreed upon in order to their recovery All that the Father giveth me saith Vers 37. he shall come unto me And this it it which Divines call the Covenant between the Father and the Son as distinct from the covenant of grace made between God and man 2. In respect of a peculiar purchase Gal. 4. 4 5. To redeem them that were under the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a purchase by price Pray observe that in 1 Pet. 2. 9. But ye are a chosen generation a peculiar people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purchased people it is in the margins of your Bibles populus acquisitionis in the Vulgar He lays down his John 10. 15. life for his sheep unbelievers are none of those sheep It was his Church onely which he purchased with his own bloud Acts 20. 28. Vers 26. Christ loved his Church and gave himself for it Eph. 5. 25 26 27. It is his people onely which he saveth from their sins Matth. 1. 21. And where Christ is said to die for all men and for the world you are to interpret it of all sorts and conditions of men of every kindred Rev. 5. 9. and tongue and people and nation of the Gentiles as well as of the Jews in comparison of whom it is evident the Gentiles were called the world as Rom. 2. 15. And as to that middle reconciling opinion so much contended for at this time that Christ died intentionally for all upon the condition of believing and yet with a special intention according to the determinate purpose of his Father of actual bestowing faith and salvation upon certain persons it is I profess to you to me pardon my weakness a most unintelligible thing Will any wise man pay a ransome for a captive and at the same time intend that the captive shall have no benefit by it It makes Christs death to be in vain to the greatest part of the world whereas Scripture tells us that not one soul shall miscarry John 10. 15. and shall any of those sheep finally miscarry compared with vers 28. unless it be asserted that the condition of faith be in every mans power either by his natural abilities which is down-right Pelagianisme or else by some supernatural grace given to all which is semipelagianisme and both which the patrons of this opinion dis-own For Christ to die to establish a covenant with all men upon an impossible condition is as much illusory as if he had not died for them at all for an hypothetical promise upon an impossible condition is equivalent to a pure negation as any know who are the least acquainted with the principles of Logick and Reason And therefore till I can see further light to the contrary I must think it most rational to proportionate the means to the end and so extend the death and purchase of Christ to no greater latitude then to the purpose of God for the carrying on of which it was designed unless it be understood onely of sufficiencie of price 3. In respect of a peculiar intercession Christs interceding at his Fathers right hand is discriminate Joh. 17. 9. I pray for them I pray not for the world but for them which thou hast given me for they are thine And this I humbly conceive to be a good argument à majori to prove the peculiarity of Christs purchase for undoubtedly Christ would not have grudged the expence of a prayer on the behalf of those for whom he shed his bloud for certainly Christs intercession is in pursuit of his purchase the effect of which is the actual bestowing of what he here bought for them by his bloud viz. faith perseverance which are the fruits of Christs prayer as appears by his speech to Peter Luk. 22. 32. Now this intercession is determinate to a peculiar people even to the elect and yet is of equal latitude with his death who shall lay any thing to the charge of Gods elect it is Christ that died saith the Apostle Rom. 8. 33 34. who also makes intercession for us And unquestionably had Christ given himself and now interceded for all all should be made partakers of spiritual saving blessings for as the Apostle saith Rom. 8. 32. he that spared not his own son but delivered him up for us how shall he not with him freely give us all things and John 11. 42. Father I thank thee that thou hast heard me and I knew that thou hearest me always Non dubito saith Vasquez Christum peculiari oratione voluntate In
depart the Angel told him he was sent from heaven to discover to him the hidden mysteries of providence I took away the cup from the first man because his affections were too much set upon it I gave it to the wicked man ut mercedem suam recipiat in praesenti that he might have his reward here in this life I drowned the servant of the third host because he had it in his heart to kill his master so I preserved the godly man from death and the ungodly man from committing that sin by which means he is less punished in hell I slew the fourth mans childe because before he had a childe be gave many alms therefore I took away the childe and carried that into heaven and so removed the occasion of the good mans covetousness I hope the reverence of the Authour from whom I borrowed it the congruitie of it to my present subject will be sufficient Apologie for the length of this relation it acquaints us with the end and design of God's providences he sometimes cuts his own people short in the world to prevent their sin to cure their corruption to alienate their affections from the world and oft gives to the worst of men that they may have their reward their portion onely in this life Application Have the wicked oft a portion in the world then First Take hence an assurance of a future judgement Wicked men have their portion here but the justice of God permits not that it should be always well with them his goodness here lays them out a portion but his justice will lay them out hereafter a punishment I have Commission to assure the righteous it shall be well with them how-ever they fare here Isa 3. 10. and to speak a woe to the wicked for it shall be ill with him how prosperous soever his condition be here For the reward of his hands shall be given him ver 11. God hath appointed a day in which he will judge the world in righteousness Acts 17. 31. not then to correct the obliquities of his present providential proceedings for Gods will being the first rule and adequate measure of rectitude his way must be just when most secret but to clear up the equitie of them to the world to vindicate them from that challenge and imputation of injustice which the ignorance infirmity or malice of men might here lay upon them then all those mysterious providences which men are apt here to quarrel with and censure as not just and equal shall be unveiled and discovered therefore the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2. 5. The day of the revelation of the righteous judgement of God then as the Prophet Malachy saith chap. 3. 18 we shall clearly discern between the wicked and the righteous though here oft through the promiscuous mysterious dispensations of God we cannot difference him that serveth God and him that serveth him not Secondly Let Christians learn hence to live by faith This is one end of Gods dealing out a large portion of the world to wicked men while his own people are in want and afflicted to teach them to wait by faith and in dependance upon God for that portion he hath treasured up for them in heaven God suffers the bricks to be doubled in Egypt that so his people might the more long for and by faith live upon the promise of Canaan A Master or Lord pays his slave his present wages while he cuts his son short in his allowance during his non-age that he may learn to depend upon his father for the inheritance Thus doth God the great Lord of all deal with his slaves who serve him for the hire of some temporal advantage he gives them their present reward and wages but though his goodness hath determined a better portion to be a reward to the pietie and obedience of his children yet he gives it them in reversion little in hand that they may learn to live upon the promise and by faith to depend on the goodness and faithfulness of their Father for their heavenly inheritance that they walking not by sight but faith which is a Christians work and condition here may not look at the things which are seen c 2 Cor. 4. 18. Thirdly Envy not wicked men their portion This is Davids inference Psal 37. 1. Fret not thy self because of evil doers neither be thou envious against the workers of iniquity for they shall soon be cut down like the grass and wither as the green herb and more fully Psal 49. 16 17. Be not thou afraid when one is made rich when the glory of his house is encreased for when he dieth he shall carry nothing away his glory shall not descend after him thou shalt go out of the world as rich as he and much more happy and vers 18. Though whiles he lived he blessed his soul and men will praise thee when thou doest well to thy self hee 'l have little reason to boast of it in another life it is but a fools paradise he is in here and falsa felicitas ipsa est major infelicitas saith Austin His conceived happiness ushers in his greater miserie August in Pâ—al 30. 1. I would envy that man no more then I would a reprieved malefactour whom I see gratifying his palate with the most delicious fare or having his way to the gibbet strewed with roses who merits pitie not envy Fourthly This should teach Christians contentedness with whatever allowance they have in the world it is a wicked mans portion a Christians viaticum S. Paul had learnt this lesson thoroughly Phil. 4. 11 12. I have learned in whatsoever state Iam therewith to be content And truely Christians have all the reason in the world to learn contentation while though others have the many things of the world thou with Mary hast the better part though poor in the world yet rich in faith therefore heir of a kingdome Jam. 2. 5. That though accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the off-scouring of the world yet one of Gods jewels Malach. 3. 17. If thou hast none or a small portion in the world yet if thou canst say The Lord is my portion with David thou hast reason to be satisfied Seneca brings in God answering the discontents of vertuous men thus Illis bona falsa circundedi animos inanes velut longo Seneâ—a pag. 389. fallacique somno lusi I have given them meaning vitious men these counterfeit good things and they lie in a deceitful short dream of worldly happiness auro illos argento ebore ornavi intus nihil boni est they are outwardly adorned but inwardly defiled and abominable at vobis dedi bona certa mansura but you have the true and permanent good non egere felicitate felicitas vestra est it is your happiness that you stand not in need of these worldly things to make you so Check then O Christian the rising discontents of thy soul from
The truth and certainty of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithfull saying and worthy of all acceptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is non tantùm sententia vera sed digna quae fiat plurimi saith Grotius not onely a true sentence but most worthy also of our highest esteem and valuation and not onely so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of our acceptation too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut nihil relinquat quòd sit avidius acceptandum quà m 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ the eternal son of God II. The place whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the world a vally of tears a stage of misery III. To what end or wherefore he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sâ—nners and those not 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 onely suggest some things to strengthen your faith And first That the true Messiah is come appears upon a four-fold 1 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 onely 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 was 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 prophesie 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 common-wealth 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 't is 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 in Idem 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 â—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
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 not Nihil 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 onely 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 form 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 of 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 onely 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 onely 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 onely 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 Chriâ—â— should come into the world to shed his bloud for us This inâ—â—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
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 that 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Authour of eternal salvation Hebr. 5. 9. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 3. 15. the Prince of life III. Not onely 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 to 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 onely 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 onely begotten wel-beloved Son expose him to the scorns of men frowns of God and at last to a cursed ignominious death onely 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome for many which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to redeem by way of purchase as those other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so frequently used in Scripture as to Christ giving hâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 * Vbi semel ostendit Deus quid fieri velit stulta est ac noxia de possibilitate disputatio Calv. in Job 16. 7. possibility 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 of 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 onely 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 onely 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 which 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 onely 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
seriously consider the burthen of Magistracy and through the turbulency disquiet and unruliness of many spirits the difficulty of managing it and how much wisdome and prudence is required to it and withall that all the enablements and assistances to go through it come from above from God will easily see that prayer and devotion is necessary to a Magistrate Magistrates should be men of knowledge and understanding as it is said of David that he was wise as an Angel of God 2 Sam. 14. 20. Moses bid the people seek out men of knowledge and understanding to be Rulers over them Deut. 1. 13. The way to come by this wisdome is prayer which Solomon was sensible of when being put to his choise what to ask he prayed for wisdome 1 King 3. 9. The same his father David had prayed for for him before 1 Chron. 22. 12. The Lord give thee wisdome and understanding both to govern thy self and others And the Apostle bids expressely those who want wisdome to ask it of God Jam. 1. 5. And if ever this were needfull then now certainly in our days A skilfull Pilot and Mariner is most required in a storm when the boisterous tumultuous waves threaten a ship-wrack and wise and skilfull Magistrates to secure the Church from splitting upon the rock of errour and heresie or the State of Anarchy and confusion 4. His courage and resolution to undertake any service for God though upon the greatest improbabilities and most difficult disadvantages If he sends him against Jericho onely with Rams-horns he undertakes it This God oft urgeth upon Joshua Josh 1. 18. Onely be strong and of a good courage A good qualification of a Christian Magistrate Courage to stand up for God and Courage to appear against sin Courage to bear up against reproaches and calumnies of men for these you must look to meet with that you be not afraid of the face of man Deut. 1. 17. Alexander was wont to say that this was verè regium well becoming Authoritie to do well and to hear ill such a Courage and equal greatness and magnanimitie of spirit becomes a Magistrate as may neither be over-heightned by anger and passion which oft makes Magistracie degenerate into a cruel Tyrannie nor yet emasculated and weakned by timorous low fearfulness which may cause him to pervert justice whilest he fears either the Malefactours greatness or his own disgrace and inconvenience Solomon's Throne was upheld by Lions A Lions heart upholds the Magistrates power and authoritle whilest a base pusillanimous cowardize betraies his Government to contempt his person to reproach and encourageth the people whilest through his cowardize they promise themselves impunitie to confidence in sin prophaneness It was a brave resolution of David which if all Magistrates as it is their dutie should take up we should not see such an overflowing of open prophaneness Psal 101. 7 8. He that worketh deceit c. V. The milde and sweet tenderness of his Government He rather chose to lead the people then to drive them to perswade then to force them An instance of this you have Josh 1. 12 13 14. c. He might by his power have commanded and compelled them or else justly stript and deprived them of that possession which was allotted them by Moses which was onely upon condition of their obedience in passing Jordan Numb 32. 29 30. But see he chose rather friendly to admonish and intreat them and see the fruit of it it overcame the people into obedience Josh 1. 16 17. And no wonder Joshua was so tender and gentle being instructed and educated by Moses the meekest man upon the face of the earth Num. 12. 3. A fit temper sure of a Christian Magistrate as being that by which these God's of the earth resemble the God of heaven This is it which preserves and secures Government Prov. 20. 28. The reason sure is because nothing doth so powerfully yet so sweetly command the peoples obedience Thus Absalom stole away the hearts of the people of Israel 2 Sam. 15. 5. Whilest a morose imperious cruelty exasperates mens minds and makes them tumultous and rebellious a sweet milde elemencie makes them facile and flexible Historians observe that the cruelty of Nero Vitellius Domitian Heliogabalus others betrayed them to hastie and violent deaths whilest the sweetness and clemencie of Trajan Augustus Adrianus and Titus Vespasian who was hence called deliciae humani generis caused their Bellarm. p. 95. longer life and more honourable and natural death Pliny tells us that the king of the Bees hath no sting a Magistrate should be of such an equal temper that neither by an overmuch facilitie he might encourage sin nor yet by a too severe crueltie oppress and tyrannize VI. His Vigilancie and watchfulness of which we have an instance Josh 3. 1. And Joshua rose early in the morning c. A duty which lies much upon Magistrates Continual dangers attend them difficulties offer themselves to them they must be watchfull lest whilest they sleep the enemie comes and sows tares the Tares of Mat. 13. 25. Heresie in the Church or Faction and Sedition in the State 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It becomes not a Magistrate to sleep a Hom. Iliad ◠whole night the Heathen could say The Apostle exhorts them who rule that they should do it with diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 8. Magistrates would do well to consider whose work they are imployed in viz. the work of God His Deputies they are and therefore may tremble to think of that Jer. 48. 10. Cursed be he that doth the work of the Lord deceitfully or negligently as it is in the Margent and this may provoke them to care and vigilancie in their duty VII His care in the execution of justice carefully enquiring into the cause before he passed sentence A pregnant instance of which we have Josh 7. in his dealing with Achan how he searched first into the Tribes then into the Families then into the housholds till at last he found the person Then he was as just and severe in punishing as he had been diligent and carefull in enquiring This becomes all Magistrates in the execution of justice not to pass a rash judgement through a precipitate hast or passion but to search out the truth of the cause by which means they may come neither to spare or countenance the sin nor yet to wrong the person God himself hath set Magistrates a pattern in this before he would pour fire and brimstone upon Sodom Gen. 18. 21. I will go down now and see whether they have done altogether according to the cry of it which is come unto me and if not I will know Which is spoke after the manner of men This God commands Magistrates Deut. 1. 16. Hear the causes between your brethren and judge righteously c. And again Deut. 17. 4. And it be told thee and thou hast heard of it and enquired diligently and