Scripture Light the Most Sure Light, Sermon 6 – Docket title

Scripture Light the Most Sure Light · Sermon 6 – Docket title

p. 127CHRIST IN TRAVEL. AND The Contentment, which he doth, and ſhal find in his Aſſurance of Iſſue.

Sermon III.

ISAIAH, 53.11.

He ſhall ſee of the Travel of his Soul, and be ſatisfied.

HAving ſpoken to the Second Branch of the Doctrine, viz. Chri ts Aſſurance of Iſſue, and his …ight thereof; the Third Branch now follows, which is,Delectatio ſe habet in affectibus ſicut quies naturalis in corporalibus eſt enim aliqua convenientia ſeu connaturalitas. Aquin.

The Contentment, delight, and ſatisfaction which he doth, and ſhall find therein.

Satisfaction, or delight, is nothing elſe, but that Sabbath, or reſt, which the Soul finds in the Fruition of the thing deſired; and p. 128as the thing is leſs, or more deſired; ſo the delight, and ſatisfaction in the Fruition of it, is leſs or more: now Chriſt did very much deſire to ſee the Fruit of his Travel; I thirſt, ſaid he on the Croſs, which is the ſtrongeſt of deſires: and what did he thirſt after, but the Salvation of Man-kind, the Fruit and Iſſue of his Travel? The Bread of the laboring man is ſweet, ſaith Solomon; and the word foreign here uſed for the Travel of Chriſt, ſignifies ſuch a toylſom labor, as the poor man doth exerciſe in the ſweat of his Brows to get his dayly Bread; it is much contentment, and ſatisfaction which the thirſty man doth find in his Drink, or the hungry man doth find in his Meat, or Bread. Now the word foreign here uſed, and tranſlated, Sa…isfied, is the ſame that is uſed in Pſal. 107. The hungry he will ſatiſfie with Bread; and is it not a great ſatisfaction, delight, and contentment, which the Woman finds in the ſight of her Child, which ſhe hath had a ſore travel for? Our Savior tels us, that ſhe forgets her Labor, and Travel, for joy that a Man-child is born into the world: Such a Travel was that of Chriſts Sufferings, and ſuch contentment doth, and wil he find in his iſſue; and therefore as Jacob ſaid, Theſe are the Chi…dren which God hath given me; ſo doth Chriſt ſay, Behold, I and the Children, which God hath given me, Heb. 2. only ye know, that the delight and contentment, wil be proportionable to the Travel;Quanto majus erat periculum in prelio tanto majus erit gaudium in triumpho. Auſtin. the greater the Conflict is, and the ſorrow of it, the greater wil the Joy be in the Conqueſt; and the lower Chriſt d d deſcend in his Sorrows and Travels, the higher he wil, and ſhal aſcend in his delights and ſatis…actions. Now when he …uffered, he did conflict with the Wrath of God, and did endure the torments of Hel: Surely therefore, as he did lie low in his Sufferings, ſo his heart doth, and ſhal ariſe to the higheſt contentment and ſatiſfaction in the ſight and Fruition of the Fruit of his Travel.

Queſt. But wherein doth, or did Chriſt expreſs this height, and greatneſs of Contentment in the ſight of his Iſſue?

Anſw. The Iſſue of his Travel, is either that which he travelled with, namely, his Seed; or that which he travelled for, namely, the Fruit and Effect of his Death.

IFirſt; As for the Iſſue that he travelled with, his Seed.

1Is it not a great expreſſion of delight and contentment in them, to ſuffer ſuch hard things for them?Amaſti me Domine pluſquam te, quia mori volu…ſti pro me. Auſtin. wil a man ſuffer an ordinary death for ano…her, whom he doth not delight much in? It's an argument of the Martyrs delight in, and love to Chriſt, that they ſuffered ſuch hard things for him with delight: O! ſaid one, ſuffering for Chriſt; I am in Heaven already, before I come in Heaven; I have ſo much joy in my Priſon, that I have found a neſt of p. 129Honey in the Lyons Body: Some ſung in their Priſon, and ſome clapped their hands in the flames; why? but to ſhew their delight and great contentment which they did find in Chriſt? and did their cheerful ſuffering for Chriſt argue their ſatisfaction in him? and doth not Chriſts cheerful ſuffering for them, argue his contentment in them? I delight to do thy will, thy Law is within my heart: ſaid he when he came to this ſuffering work, yea, now this is my hour, The hour of the Son of man; and again, when he went out to ſuffer, now (ſaid he) is the Son of man glorified. Surely he could never have born thoſe ſufferings with ſuch delight, if he had not great delight, and contentment in thoſe whom he ſuffered for.

2Is it not an argument of great delight and contentment in his Seed,Humana Natura nunquam per ſe ſeorſim exiſtebat neque h…buit in ſe rationem perſonae atque adeo non poteſt propri… dici aſſumpſiſſe divinam Naturam aut perſonam, ſicut Divina Natura et perſona dicitur aſſumpſiſſe humanam, neque poteſt humana Natura tam proprie dici deificata, quemadmodum divina Natura et perſona dicitur incarnata legimus enim Deum manifeſtatum fuiſſe et viſibilem factum ſuiſſe in carne, id eſt in humana natura, et eodem ſenſu legimus ſermonem factum eſſe carnem, 1 John 14. ſed nuſquam legimus carnem aut humanam naturam eſſe inviſibilem factum in Deo, aut carnem factum eſſe Deum. Ameſ. Sciagraph. domin. 6. that he doth draw them into communion and fellowſhip with him in his royal dignities? I do not ſay, that the Saints are by Chriſt Deified, Chriſted, or that they are made Chriſts like him; there are ſome Excellencies, and Prerogatives of Chriſt, which are not communicated; for though we are made partakers of the Divine Nature, yet our Nature was never manifeſted in the Godhead, God was incarnate, and manifeſted in the Fleſh; and ſo Chriſt is truly called Man, for the Word was made Fleſh, but Fleſh was not made the Word, nor was Fleſh manifeſted in the God-head; and therefore Man cannot be called God, or Chriſt: but though the Seed of Chriſt are not drawn into this fellowſhip with him, yet he hath taken them into communion with him, in his bleſſed unctions, therein they are called Partners, foreign, Heb. 1. He hath anointed him with the Oyl of Gladneſs above his Fellows, or Partners. Is he the anointed of the Lord? ſo are they ſaid to be anointed,Omnes qui vera fide in Chriſtum recumbunt participes fiunt ſuo modulo dignitatis Chriſti Participes ſunt aliquo functionis propheticae quate…us ſpititum Chriſti habent quo docentur de omnibus, 1 John, 2.27. functionis et dignitatis ſacerdotalis quatenus datur illis offerre ſacrificia oblationes, et ſemetipſos Deo, Rom. 12. Regiae dignitatis fiunt participes in quantum Dominum habent per Dei gratiam in ſeipſos. Ameſ. Sciag. p. 69.Rom 12 Touch not mine anointed: Is he called a Prophet? ſo are they called Prophets, and do my Prophets no harm, Pſal. 105. Is he called a King, and a Prieſt? ſo are they called alſo, a royal Prieſt-hood, 1 Pet. 2.9. Kings and Prieſts unto God, Revel. 5.10. Is he called Hephribo, in whom I am delighted, Matth. 3. …r my delight in him? ſo are they called Hephribah, in which I am delighted, or my delight in her, Iſa. 62 4. Now what greater argument of true delight and contentment can there be, than thus to draw them into this Communion, and Fellowſhip with himſelf?

p. 1303Is it not an high Expreſſion of his Love and Delight,Quod ſervus aliquis ſeu mancipium agere ſolet pro ſuo Domino, idem fecit ſervator pro nobis hominibus, ut enim ille tota die laborat in commodum ſui Domini, ita ut quicquid lucretur id cedat ſuo Domino, ſibi autem nihil preter membra totumque corpus laſſum et defatigatum reſervat ſic et Chriſtus noſter ipſe laboravit, ad nos autem merces laboris rediit hoc eſt pro nobis laboravit. Granatenſ. compend. Catech. maj. lib. 3. de Red. myſterio. to have communion with them in al their ſufferings? Thus it is, they have communion with him in his Comforts, and he hath communion with them in their Sorrows; once he bare the Curſe of their ſin for them, & now he bears the Croſs of their ſin with them; they have Cedar Wood, and Gold and Silver from him, he hath dirty Cities from them, In all their afflictions, he was afflicted, Iſa. 63.9. and as a tender Wife is afflicted with her Husband, and doth run up and down for him; ſo doth Chriſt alſo, and therefore if ye look into Cant. 7.10. ye ſhal find, that when the Spouſe ſaith, I am my beloved's, and his deſire is towards me: it is the ſame word that is uſed for the Wife, Gen. 3.16. And thy deſire ſhall be towards thine Husband? Why ſo? not becauſe Chriſt ſhal be ſubject to the wil of the Saints, as the wil of the Wife is to be ſubject to the wil of the Husband; but becauſe (the Word foreign, coming from the root foreign, ſignifying to run up and down, to and fro, with ſolicitude and carefulneſs) as the Wife doth run up and down, looking to, and caring for her ſick Husband, being afflicted with him in al his afflictions: So Chriſt doth carefully tender, and is ſolicitous for the Saints good, his heart as it were, running up and down for them, and being afflicted with them in al their afflictions, ſhe ſaith here, and his deſire, or his running up and down affection, is towards me. Now what greater argument of delight, and contentment can there be?

4Is it not an high expreſſion of his delight, and ſatisfaction in them, to ſpend and lay out his time, and eternity for them, and on them? Thus it is, before he came into the World, he ſaith Prov. 8.31. I was by him, rejoycing in the Habitable Parts of his Earth, and my delights were with the Sons of Men: When he came into the World, he came to, and for them, Iſa. 9. For unto us a Child is born, unto us a Son is given: while he lived here, he lived for them, Behold thy King comes to thee, meekly riding on an Aſs: when he died, he died for them; The Juſt for the unjuſt; he died for our ſins: and when he roſe again, he roſe for them, who died for our ſins, ſaith the Apoſtle, and roſe again for our Juſtification: when he went to Heaven, he went for them; I go to prepare a place for you (ſaith he, John 14.) when he aſcended, he did aſcend for them, that he might give Gifts unto men; and when he appeared before the Father, he did appear for them, Heb. 9.24. and now he continues in Heaven for them; Seeing he ever liveth (ſaith the Apoſtle) to make Interceſſion for us, Heb. 7 p. 131there he negotiates for them ſtil, and doth tranſact al their buſineſs; why ſhould not we negotiate for him on Earth, who doth negotiate for us in Heaven? why ſhould not we ſpend of al our time for him, who hath, and doth ſpend of the daies of his Eternity for us? But if Chriſt do thus ſpend, and lay out himſelf, and day, and time, and eternity for his Seed; then ſurely he doth, and muſt needs take much contentment, and ſatisfaction in them.

5Is it not a great Argument of his delight and ſatisfaction, in his Seed, that he wil not ſuffer a cold wind to blow upon them to hurt them? When a Mother is ſo render of her Child, that ſhe wil not ſuffer a cold wind to blow upon it, you ſay, ſee how ſhe loves, and delights in that Child. Now Chriſt hath ſaid concerning his People; He that toucheth you, toucheth the Apple of mine Eye, Zach. 2. The Eye of man, is the moſt tender part you know, and men are the moſt tender of that; but I pray obſerve what kind of men they were that Chriſt was thus tender of: in Deut. 32.10. it's ſaid that God kept the People of Iſrael in the Wilderneſs, as the Apple of his Eye: There they were in a low and ſad condition, yet there was the Love of their youth expreſſed in following God; but now theſe men were in Babylon, and they were that part of the People of the Jews, which did ſtay behind, when others were gone to re-build the Temple; and through Unbelief did this part ſtay behind; therefore ſaith the Prophet, verſe 6. Come forth, and flee from the Land of the North; yet concerning theſe, even theſe rebellious, and unbeleeving Reſidue, doth the Lord ſay, He that toucheth you, toucheth the Apple of mine Eye, verſe 8. Surely then, if Chriſt had …uch tender care of the…e, in reference to al that might touch, or hurt them, I may truly ſay in regard of his Seed, he wil not ſuffer a cold wind for to blow upon them: herein is his delight, and love manifeſted.

6The neglect of himſelf (whilſt he lived) in reference unto their good and Salvation, ſpeaks thus much alſo. If a Child be fallen into the fire or water, the Mother laies by al other buſineſs to pul it out, ſhe laies by her very Meat, and Drink, and dreſſing; forgets and neglects her ſelf, til ſhe have obtained the ſafety of her Child, and this argues her delight in it. So it was with Chriſt in the daies of his fleſh, he forg…t and neglected himſelf altogether, til he had ſetled the great buſineſs of Mans Salvation; I have Meat to eat that ye know not of, ſaith he: he had not whereon to lay his Head, and did not mind himſelf, but was reſtleſs til he had ſet al things in ſafety, in reference to the Salvation of his Seed; why? but becauſe of that great delight and ſatisfaction which he took in his work, and their good.

7And when he went away, and could no longer ſtay here on Earth, he left his Seed a bleſſed Token of Love, which he would p. 132have them wear in their Boſoms til he comes again, I mean the Lords Supper: Do this as oft as ye do it (ſaith he) in remembrance of me. When a Man goes from a place, and doth leave his Friends, he beſtows ſome token of Love upon his beſt Friends; or if he die, he gives his choyce, and beloved Friend a Token of Remembrance; he doth not ſo by thoſe whom he loves not, but by ſuch as he loves much, and delights in: Thus did our Savior Chriſt, when he went away, and died, he left a Crucifix, as I may ſo cal it, this Ordinance of the Supper, to be worn in the Boſom of al the Churches, as a Memorial, or Remembrance of him. The Socinians, who are Enemies to the Croſs of Chriſt,Ex iſtis Pauli verbis apparet graviter erraſſe illos qui exiſtimarunt, verbum (ut vulgata et Eraſmi interpretatio habet) commemorationem, quod in Graeco eſt foreign mutari debere in recordationem, neque enim dicit Paulus mortem Domini recordamini &c. Non eſt igitur quod quis ex verbo illo colligat ernam Domini in eum finem inſtitutum fuiſſe ut nobis ſuggerat et in memoriam revocet mortem ipſius Domini, id quod nulla alioqui ſacratum litterarum authoritate, nullave ratione probari poteſt. Fauſt. Socinus de uſu et fine …nae Domini. tel us that the word foreign, Remembrance, ſhould rather be tranſlated Celebration; do this in the Celebration of me, and that the word doth ſignifie Celebration, and not Remembrance: but if ye look into Heb. 10.3. ye ſhal find it's ſaid, But in thoſe Sacrifices, there is a remembrance again made of ſin every year: it is the ſame word that is uſed for the Lords Supper, and ſhould it be tranſlated a Celebration there? ſhould the words be read thus but in theſe Sacrifices, there is a Celebration of ſin every year? ſurely no: wel then is the word tranſlated in the Inſtitution of the Lords Supper, do this in remembrance of me, and in that Chriſt hath left ſuch a remembrance for his Seed; what doth this argue, but that they ſhould delight in him, as he doth delight in them?

8And laſtly: Is it not a very great, and high expreſſion of his Love, and delight in them, that he carried al their names upon his heart, into the preſence of God the Father, owning and Interceding for them? When the High Prieſt went into the Holy of Holies, he carried the Names of the Twelve Tribes upon his Breaſt-plate, and with the Blood of the Sacrifice, he ſprinkled the Mercy Seat ſeven times, and prayed for them: So when our great High Prieſt went into Heaven, he did carry the Names of al thoſe whom he died for, ſprinkling the Mercy Seat ſeven times for them, and doth yet pray, and intercede for ſuch of them, as are not in Heaven; and as if al this were not enough, he did preſently ſend the Comforter, another Advocate to intercede within them, Rom. 8. that a… he took their fleſh upon him, and was made one with them, ſo they ſhould take of his Spirit, and be made one with him. Now can …his, and al theſe things be, without great contentment, and delight in them? Surely, the delight and Satisfaction which Chriſt takes in his Seed, is exceeding great, and very ful. Prov. 8. he p. 133ſaith, his delights (in the plural Number) are in them; and Pſal. 16. he ſaith, all his delight is in them.

Queſt. But why, and upon what account doth our Lord and Savior Chriſt, take ſuch delight and ſatisfaction in his Seed?

Anſw. He hath travelled for them, ſaith this Doctrine, and wil ye ask, why a Woman takes ſo much delight in the Child, which ſhe hath had a ſore Travel for? without doubt, this delight is not raiſed from any worth in themſelves conſidered. But,

1They are his own, and men do naturally delight in their own. Now they are not his own only as a mans Goods are his own,P…oprietas delectationis cauſa. but they are his own, as his Wife is his own, and his own Body.

2They are given him of the Father: a man loves, and delights much in that which is given him by a moſt precious Friend: ſuch is the Father; and ſaith Chriſt, Thine they were, and thou gaveſt them to me.

3They are related to him, with al the Relations of Love; they are his Brethren, He is not aſhamed to call them Brethren, Heb. 2.Unumquodque in quantū amatur efficitur delectabile. Aquin. They are his Children, Behold I, and the Children whom God hath given me, ſaith he, Heb. 2. They are his Spouſe, Epheſ. 5. A man loves, and delights in him that is related to him, but with one ſingle Relation; but if one perſon could be inveſted with all relations of Love, he would be much delighted in: Thus it is with the Seed of Chriſt, when they beleeve (for ſo I ſpeak of them now) they are related to him with al the Relations of Love; If any man (ſaith Chriſt) hear my words, and do them, he is my Mother, and Brother, and Siſter.

4Yea, They are one with him, he with them, and they with him; one with the greateſt oneneſs, of mutual In-being; I in you, and you in me, ſaith Chriſt.

5And they are very like him too, and ſuitable to him: al delight ariſes from a conjunction of ſuitables: Chriſt,Omnis delectatio oritur ex conjunctione convenientis cum convenienti. Aquin. and his beleeving Seed, are not only joyned into one; but in this Union there is a Conjunction of ſuitables, Chriſt ſuiting with them, and they with him again, being of the ſame mind and affection: Doth Chriſt ſay unto his Spouſe, Cant. 4.10. Thy Love is better than Wine? ſo doth the Spouſe ſay to him, Cant. 1.2. Thy Love is better than Wine: Doth he ſay to his Spouſe, Thou art all fair my Love, there is no ſpot in thee? Cant. 4.7. ſo doth ſhe ſay of him, He is altogether lovely, Cant. 5.16. Doth he contemplate her Beauty? Cant. 4. ſo doth ſhe contemplate his Beauty, Cant. 5. Only herein he doth exceed, even as David exceeded Jonathan; yet there is an anſwerableneſs of Affection between Chriſt, and his Seed.

p. 1346By them alſo (I mean his beleeving Seed) he liveth,Da mihi filios quod ſi non, morior ego Gen. 30. motior, 1. è memoria mei plane emorietur et onliterabitur, dum enim parentes poſt ſe relinqunt filios in illis quafi adhuc vivere et ſupereſſe viden ur, untle vulgo apud Hebraeos j…ctata eſt ſententia cui non ſunt liberi perinde eſt ac ſi mortuus ſit: et Hebraei dicunt qui non habet filios non eſt aedificatus ſed quaſi d ſſipatus. Paulus Fag. in Ch. Paraphr. in Gen. 30. Pſal. 72.17 foreign filiabitur nomen ejus, Ar. Montan.Gen 30Ps 72:17 and his Name is continued, and born up in the World unto al Generations; He ſhal prolong his daies, ſaith I…aiah, 53.10. But how ſo? He ſhal ſee his Seed, and ſo ſhal prolong his daies: His Name ſhall continue for ever, ſaith the Pſal. 72.17. But how ſo? even by the continual filiation of his Seed, and Name. Now if he do yet live in them, and they only do hear up his Name in the World; then no wonder that our Lord and Savior Chriſt, doth take ſo much delight, contentment, and ſatisfaction in them: ſurely his delight in them, is beyond al expreſſion; for ſaith he, Cant. 7.6. How fair, and how pleaſant art thou, O Love for delights?

IISecondly: As for the Iſſue of Chriſt, which he travelled for; namely, The Fruits and Effects of his Death, his delight and ſatisfaction muſt needs be great in the ſight thereof. For,

1Thereby he ſees the good pleaſure of God proſper in his hands, Iſa. 53.10. He ſhall ſee his Seed, and the pleaſure of the Lord ſhall proſper in his Hands: a good man delights to ſee the work of God proſper in his hands; and the greater the work is, and the more it proſpers, the more delight he hath, and contentment; and when doth the Work of God proſper in a mans hands, but when it attaineth the ends, and due effects thereof: Now the work that Chriſt under took, was the greateſt work in the world, and it was God the Fathers Work, inſomuch as Chriſt is called his Servant; and ſaith Chriſt, Lo, I come to do thy Will: Whenever therefore, he ſees the Travel of his Soul in the ſaving effects thereof, then he ſees the good pleaſure of the Lord proſpering in his hands, and ſo his heart is at reſt.

2Thereby the reproach is rowled away from his Sufferings, great was the Scandal of the Croſs, the greateſt ſcandal that ever was, and the greateſt reproach caſt upon it that ever was. It was a reproach to a Woman to be barren, but when ſhe brought forth a Child, her reproach was rowled away: So when the Croſs, and Sufferings of Chriſt do bring forth, then the reproach and ſcandal of the Croſs is rowled away; and therefore when Chriſt doth ſee the Travel of his Soul in the effects thereof, his heart is at reſt, and he is fully ſatisfied.

3And thereby alſo he obtains the ends of his Sufferings; as it is a diſ-ſatisfaction to a man to miſs his ends, ſo it is ſatisfaction to a man to obtain the end of his Labor. Now the effects of Chriſts p. 135Travel, are the ends which he aimed at in his Travel; and therefore when he ſees the Travel of his Soul in the Effects thereof, he muſt needs be at reſt in his heart, and be fully ſatisfied.

Queſt. But how may it appear that Chriſt ſhall certainly obtain all thoſe Ends which he travelled for, and aimed at?

Anſw. 1 This hath been cleered already; yet further thus: The Will of Chriſt, and the Wil of the Father, are one, I and my Father (ſaith he) are one: they are one in Nature, and therefore there is but one wil between them.Finis à Deo deſtinatus ſemper attingitur. Now God the Father cannot be fruſtrated of his Ends, for he is a ſimple being, and a pure Act, nothing can come between his Executive Power, and his Wil. The Soul of Man, is a compounded Being,Dr. Preſton, on the Attrib. the ſimplicity of God. his Faculties differing from his Eſſence, and his Acts differing from his Faculties, and therefore ſomth ng can come between his Wil, and the Execution of it; but the Executive Power, and the Wil of God being one, and his Wil, and Act being one, nothing can come between his Wil, and his Act; and therefore look whatever he wils, he ſhal certainly obtain, and cannot be fruſtrated of his Ends.

Anſw. 2 If you look in…o the Scripture, you ſhal find that the ſame things which are the Effects of Chriſts Death, were the Ends of his dying, and the ſame things which were the e…ds …hat he ai… ed at in his Death, are the effects of his Death: For example, Did he aim at the Remiſſion of our ſins by his Death? Matth. 26.28. Remiſſion of ſin, is the effect of his D…ath, Epheſ. 1.7. Did he aim at the waſhi…g, and ſanctifying of the Church by his Death? Epheſ. 5.25, 26. This clenſing, waſhing, and ſanctifying, as the Effect of his Death, 1 Cor. 6.11. The Ends and Effects of his Death are the ſame, why ſo? but to ſhew that he ſhal certainly obtain al thoſe gracious ends, which he travelled for.

Anſw. 3 If there be nothing tha… can keep our Lord and Savior Chriſt from the obtainment of his Ends, then he muſt needs ſee the ſame. Now the Ends of his Death and Sufferings are many, he did not only die, and ſuffer, to deliver us from the Wrath to come, and to reconcile us to God; but he di…d and ſuffered, to bring us to God, and to deliver us from this preſent evil World, 1 Gal. 4 he died to ſanctifie, waſh, and clenſe thoſe that he died for, Epheſ. 5.25 to deſtroy him that had the power of death, the D…vil, Heb. 2. and to redeem us from all Iniquity, Tit. 2.14. Now what can h…nder him from the obtainment of the…e his Ends? Can the Devil? he came to deſtroy him: Can the World? He came to deliver us from this preſent evil World: Can our Sin, or Unbelief, hinder him? he came to clenſe us, and waſh us, and to redeem us from al Iniquity; why then are not thoſe redeemed from al Iniquity p. 136that he died for? Wil ye ſay, becauſe they wil not, or becauſe they do not beleeve? he came to redeem us from thoſe unbeleeving won'ts for that Unbeleef; and that won't is a Sin and Iniquity, and he came to redeem us from al, not from ſome, but from all Iniquity. Surely therefore, if he did die for al particular men, he ſhould redeem them al from al Iniquity, and ſo from their Unbelief.

Object. But when the Apoſtle ſaith, that Chriſt came to redeem us from all Iniquity, by that US, we are to underſtand Beleevers only, and not all the particular men in the World.

Anſw. Very true: But if he came to redeem Beleevers only from all Iniquity, and not others; then he did not die equally for al men; for he died to redeem ſome from all Iniquity, and not others: But thoſe that ſay Chriſt died for al, ſay alſo that he died equally, with equal Intentions of Love and Mercy for al; and if he did die to redeem al particular men from al Iniquity, why are not al particular men redeemed from al Iniquity? Wil it yet be ſaid, becauſe they wil not? why, that wil not, is an Iniquity: Wil it be ſaid, Becauſe of their Unbelief? why, that Unbelief is an Iniquity, and a Soul-diſeaſe. Now if a Phyſitian come to cure al Diſeaſes, and he doth not cure the moſt becauſe they have Diſeaſes, is this a good reaſon why he doth not cure them? You ſend a Servant to waſh, and clenſe a pot from its filthineſs, and he returns with it unwaſhed, unclenſed, and he tels you that he did not waſh it, becauſe there was filth in it; wil you take this for a good reaſon from him? Surely no. Now Chriſt came to waſh us, and clenſe us from al Iniquities, and wil he not do it becauſe of our Iniquity? Surely this can be no reaſon; and ſeeing theſe are the Ends of his Death and Sufferings, there is nothing that can hinder him from the obtainment of them: Therefore he ſhal certainly ſee the Travel of his Soul in the obtainment of al thoſe Ends which he ſuffered for.Delectatio oritur ex adeptione boni convenientis, et cognitione hujuſmodi adeptionis. Aquin. Now two things there are, which do give ful contentment, and ſatisfaction to the Soul; The obtainment of ones End, and The knowledg of that obtainment; for though I have obtained my End, yet if I do not know that I have obtained it, I have not ſatisfaction; but where fruition, and knowledg of that fruition do meet, there is ful contentment and ſatisfaction. Now Chriſt ſhal not only obtain his Ends, but he ſhal know, and ſet the Travel of his Soul, and therefore he ſhal have ful delight, contentment, and ſatisfaction therein. And ſo the main Doctrine is now cleered, in al the three Parts thereof.

p. 137Ʋſe, 1 If Chriſt ſhal thus ſee the Travel of his Soul,Applicat. and be ſatisfied, then here you may ſee the Reaſon why we cannot be ſatisfied with that Doctrine of Univerſal Redemption:Quare cum talis fuerit ſatisfactio Chriſti, ut ea poſita liberum fuerit Deo obtinendae ſalutis eam conditionem ponere quam vellet, ipſe vero Deus poſuerit conditionem fidei, ſequitur, quandoquidem ſalva juſtitia per eam Dei voluntatem fidei ad ſalutem neceſſitus ponitur eorum reſpectum pro quibus Chriſtus ſatisfecit; eandem juſtitiam non l…di cum damnantur increduli licet pro ipſorum peccatis ſit ſatisfactum. Corvin. contra Molin. cap. 23. pag. 442. How can we be ſatisfied with that which is diſ-ſatisfying to the heart of Chriſt? Now according to that Doctrine, Chriſt ſhal ſee men damned for thoſe very ſins, that he hath died, and ſatisfied for: Corvinus is not aſhamed to ſpeak it out, and it, or worſe, muſt needs follow from that Doctrine; for many ſhal be damned, not only for their Unbelief, and ſins againſt the Goſpel, but for their ſins againſt the Law, Rom. 2.12. 2 Cor. 6.9. Either then Chriſt ſatisfied for theſe ſins, when he died for them, or not; if not, then it ſeems that men poſſibly may have their ſins againſt the Law pardoned, which Chriſt hath not ſatisfied for; for the Maintainers of that Doctrine ſay, That it's poſſible that al may be ſaved, and ſo have their ſins pardoned; and if mens ſins may be pardoned, which Chriſt hath not ſatisfied for, then is the Satisfaction of Chriſt made void according to the Doctrine of the Socinians: and if Chriſt did bear, and die, and ſatisfie for theſe very ſins, which men are damned for, then ſhal God puniſh the ſame ſin twice, which even a juſt man wil not do; and then wherein doth our great Goſpel Sacrifice of Chriſt on the Croſs, exceed the Sacrifices of the old Teſtament? for the Apoſtle tels us, Heb. 10.3. That in thoſe Sacrifices, there was a remembrance again made of ſins every yeer; but here ſhal be a remembrance again of ſins made, not every yeer, but unto al Eternity: O! how unſatisfying is this to the heart of Chriſt, that inſtead of ſeeing the Travel of his Soul, he ſhal ſee thoſe damned that he died for, yea, damned for thoſe ſins that he ſatisfied for? al which muſt needs follow upon the Doctrine of univerſal Redemption: According to that Doctrine, Chriſt may miſs the ends of his Death and Sufferings; for he died not only for the Salvation of thoſe whom he died for, but for their Sanctification, Epheſ. 5.26. 1 Pet. 1.18. Tit. 2.14. but al the men of the World are not ſanctified, clenſed, and redeemed from their vain Converſation, and from al Iniquity. Surely therefore, if he ſhould die for al particular men, he ſhould miſs his Ends; yea, according to that Doctrine, Chriſt may not obtain that which he hath merited and purchaſed; for he hath not only merited Salvation, but Grace and Holineſs for thoſe whom he died for, as hath been proved already; if therefore, he died for every particular man of the World, then al the men of the World muſt be gracious, and holy, or Chriſt muſt p. 138never come into his purchaſe, nor obtain what he hath merited; and can that be ſatisfying to the he…rt of Chriſt?Sciendum eſt ita Chriſtum Dominum pro peccatis totius generis humani ſatisfeciſſe, donaque omnia gratiae, quae illi poſt lapſum p…imorum parentum conferuntur, infinitaque alia promeruiſſe, et nihilominus applicationem effectuum ſuorum meritorum certis quibuſdam legibus alligatam reliquerit. Molina, lib. arb. Concord. qu. 23. art. 45. diſp 2. Talis …uit ſatisfactio Chriſti ut ea poſita liberum fuit Deo obtinendae ſalutis eam conditionem ponere quam vellet, ipſe vero Deus poſuit conditionem fidei. Arnol. Corvin. contra Molin…. Cap. 28. p. 442. Impetravit Chriſtus omnibus …econciliationem et remiſſionem ſed ea conditione. Remonſt. Collat. Ha …ſ. Art. 2. Licet ſati…factio Chriſti ſit praeſtita …eatus noſter non ſtatim aboletur niſi prius fidei et poenitentiae conditionem impleamus. Conr. Vorſrtius, ſchol. foreign, ad 54.

Object. But our Lord and Savior Chriſt did die conditionally, and merited the bleſſings of the New Covenant conditionally, to be given out upon condition of Faith and Repentance, which are the Condition of the New Covenant; and therefore though men do not obtain all the bleſſings of the C…venant, yet Chriſt ſhal not loſe his Ends, nor the thing purchaſed by his Death; becauſe if men do not perform the Condition, he never did intend they ſhould have the bleſſing, or the thing purcha…ed.

Anſw. But did Chriſt merit Grace and Holineſs cond…tionally? the Queſtion now is: not about Salvation, or Juſtification; but about our Sanctification. If you ſpeak of our Salvati…n in remiſſion of Sin, you ſpeak not to the matter in hand; and if you ſpeak of our Sanctification, what Condition can be performed before that? 1. And if Chriſt did merit, and intend that our Holineſs, and Sanctification ſhould be beſtowed on us, upon condition of Faith and Repentance; then a man may repent and beleeve▪ before he be Sanctified, and before he have any true ſaving Grace and Holineſs. 2. No Condition can be performed before Grace and Holineſs, but a work of Nature; and hath Chriſt …erited that Grace ſhal be beſtowed upon a work of Nature? the Apoſtle ſpeaks directly contrary, 2 Tim. 1.9. Who hath ſaved us, and called us with an holy calling, not according to our Works, but according to his own purpoſe and Grace. And 3. If Chriſts Merits were thus conditional; then the Will of God the Father muſt be alſo conditional, for there is a correſpondency between the Merits of Chriſt, and the Wil of the Father; the Father wils that to us, which the Son hath merited for us; and as the Son merited, ſo doth the Father wil the beſtowing of the bleſſing: but the Father doth not wil our Grace, Holineſs, and Sanctification upon condition; for the Maintainers of that Doctrine of Univerſal Redemption, ſay, That Gods ſecret Wil, and his revealed Wil, are one and the ſame, nothing different; if therefore, God doth wil our Sanctification, and Holineſs, upon Condition, then, when he commands us to beleeve, repent, and obey, his Commandement p. 139muſt be Conditional: and when he commands us to forſake our ſins, his Command (for that is Gods Wil) muſt be Conditional; and if thoſe Commandements be conditional, then they cannot be reſiſted, nor his Wil reſiſted, yea, then it wil be no ſin not to keep Gods Commandement; for if his Commandement be to be obſerved upon Condition, then if I do not perform that Condition, I do not tranſgreſs his Commandement; as if you command your Servant to do a thing if he will; if he wil not, he doth not tranſgreſs your Commandement: Surely therefore, the Wil of God, and his Commandements are abſolute; ſuch therefore is the Merit of Chriſt.

2But Secondly: If Chriſts Merits were thus Conditional, relating to the performance of ſome Condition, as of Faith, Repentance; and Obedience; then Faith, Repentance, and our Obedience, were not merited by the Death of Chriſt: the contrary hath been proved already; look whatever Chriſt laid down his life for, that he merited; but he laid down his life to redeem us from our vain Converſation, and from al Iniquity; therefore from Unbelief, hardneſs of heart, and from al the Diſobedience of our Lives, and therefore he merited our Redemption from theſe.

3Thirdly: If Chriſts merits were thus Conditional, then the Wil of God the Father muſt be pendulous, wavering, u…certain, and undetermined, til it be determined by ſome act of Mans; for if man do perform the Condition, then he is to give out the bleſſing, which Chriſt hath merited; and if man do not perform the Condition, he is not to give it out: When a Man therefore, doth perform the Condition, then is Gods Wil determined. But as God is the firſt Being, the firſt Agent, and the firſt Mover; ſo he is the firſt Determiner, and his Wil cannot be determined by any thing without himſelf; for as himſelf is the moſt perfect Being, than which, nothing can be imagined to be more perfect; ſo his Wil is the moſt perfect, than which, no wil can be imagined to be more perfect; but it is a greater perfection to be determined by it ſelf, than by another; and to determine mans wil, is more perfect than to be determined by m…ns wil. Bradwardin obſerves wel: A man, a King,Homo, R…x vel alius publico Edicto promulgat, quod qui fecerit tale quid bonum vel malum, recipiet hoc vel illud, mane…que ipſe indifferens et indeterminatus in voluntate ſua, et per facta ſubditorum indifferentia ejus, determinatur. Non ſic autem Deus, ex ſe ſolo, nihil à poſterior bus mendicando, ſemper aeque determinate vult et non vult qua cunque. Bradward. pag. 350. or another, doth decl…re by publick Edict, That he which doth ſuch a good, or evil, ſhal receive this, or that, and ſo he remains indifferent, and indetermined in his wil, until his indifferency be determined by ſome Fact of his Subjects: N…n ſic autem Deus: but it is not ſo with God, who of himſelf only, begging nothing of following things, doth equally, and determinately wil, or not wil, what he wils, or not wils.

p. 1404Fourthly: If Chriſt did merit that the Bleſſings of the Covenant, ſhould thus be beſtowed upon Condition, then he did merit that we might merit at the hand of God, at leaſt ex congruo; Si promiſſio non requirat ullam conditionem operis, tunc quidem nullum inde orietur meritum ut ſi Rex egenti alicui promittat in ſingulos annos certum nummorum numerum ſine ulla conditione, debebuntur egenti illi pecuniae Regiae, ſed abſque ullo merito ejus; at ſi promiſſio contineat operis conditionem, orietur inde meritum etiamſi opus illud alioqui non ſit per ſe aequale mercedi; vere enim qui opus illud fecerit, convenire poterit promiſſorem ac dicere, ſe meruiſſe praemium ab illo promiſſum.for what is Merit? Bellarmin is ſufficiently able to tel us what Merit is; and ſaith he, Promiſes are of two ſorts; either Abſolute, or Conditional: Abſolute, as ſuppoſe a Prince doth promiſe an hundred pound freely to a poor man upon no Condition, if the Prince give it, the poor man doth not merit at al: But then there is another Promiſe that is Conditional; as if a man do promiſe to give another an hundred pound for ſome work, now ſaies he, though the Condition be ſhort in worth of the hundred pound; yet if he give it upon that Condition, here is truly merit; for (ſaies he) he doth merit ex congruo, cui debetur, unto whom the reward is due out of Grace. But no Proteſtant, unleſs tainted with Popery, wil ſay that Chriſt did merit for us, that we might merit at the hand of God.

5Fiftly: When our Lord and Savior Chriſt died, he laid down his Life as a Ranſom, foreign. Now, where do we find in Scripture, that where any Ranſom money was paid, there was any other condition of Deliverance, or of the Redemption, beſides the foreign it ſelf, or the Ranſom money? When the Morgage Land was redeemed, what was the condition of that Redemption, but the paying of the Ranſom money, the foreign? Numb. 18.15, 16. ye read of the Redemption of the Firſt-born, and was there any Condition of that Redemption, beſides the payment of five Shekels? five Shekels was the Ranſom money, the foreign, and the payment of that alone, was the Condition of that Redemption, and the Priviledges of that Redemption, were obtained upon the payment thereof: Now if our Lord and Savior Chriſt, did lay down his Life as a Ranſom, a foreign, then al the Priviledges of our Redemption, are to be given out upon his payment of this Ranſom money: but to make another Condition of our Redemption beſides the payment of the foreign, or Ranſom money, is directly contrary unto al thoſe Redemptions in the old Teſtament, which were Types of this; yea, contrary to the Nature of al Redemptions whatever.

6Sixtly: If our Lord and Savior Chriſt, did merit the Bleſſings of the Covenant, to be given out Conditionally upon the Faith and Repentance of al thoſe that he died for; then if he died for al p. 141the particular men of the World,Ex ore tuo &c. medicus venditat ſe remedium habere adverſus omnes aegritudines, quod aegris etiam omnibus communicare vellet ut ejus beneficio ſanentur, interim vero nullo modo ſignificat niſi pauciſſimis hujuſmodi remedium ipſis paratum eſſe; ſimiliter potens aliquis Princeps pecuniam ſe paraſſe dicit redimendis omnibus captivis et liberationem eorum ex animo deſiderare, ſed quamvis hoc prae ſe fert tamen certo apud ſe decrevit ſinere ut nulli captivi, paucis quibuſdam exceptis, certiores unquam fiant vel intentionis vel praeparationis hujus benignae; An gloriatio hujuſmodi medici vel Principis eſſet juſta? nihilo magis conſiſtere poteſt quod Chriſtus pro omnibus mortuus fuerit reſpectu voluntatis et intentionis divinae niſi omnibus nota fiat haec tam propenſa voluntas. Sic Remonſtr. Collat. Hag. art. 2. arg. 5. p. 175. Brand. Neque negatur ſimpliciter à Propheta, Deum gentibus Verbum ſuum annunciaſſe, ſed Propheta loquitur comparative, ſcil. dicit non taliter Deum feciſſe omni Nationi quam populo ſuo Iſraeli. Corvinus contra Tilen. pag. 99. Falſa omnia et citra modeſtiam concepta, nam quod tribuitur Jacobo negatur gentibus et tribuitur Jacobo quod Deus annunciavit ipſi verbum ſuum, ergo hoc negatur gentibus; certe ſi dixiſſet non ſic annunciaſſe verbum ſuum gentibus quemadmodum Jacobo recte collegiſſet Corvinus; et ſpiritus ſanctus hoc primū triburens Jacobo, quod ſcil. verbum ipſis curaret annunciari, mox ſubjicit, non ſic ſeciſſe gentibus, quae nullum alium ſenſum induere poſſunt, quam ut negent verbum gentibus annunciari. Twiſſ in Corvini defenſ. armin. contra Tilen. p. 66. this Truth ſhould have been publiſhed to them, that they ſhal have Salvation by Chriſt, upon condition that they beleeve in him, and that if they do not, then they ſhal be damned; but this Goſpel, or Truth, was not alwaies publiſhed to al the particular men of the World; for ſaies the Apoſtle concerning the Goſpel, Col. 1.26. Even the Myſtery which hath been hid from Ages, and from Generations: And ſaith the Pſal. He ſheweth his Word unto Jacob; his Statutes, and his Judgments unto Iſrael; he hath not dealt ſo with any Nation; and as for his Judgments, they have not known them: He doth not ſay, they have not known them as Iſrael; but he ſaith, The Lord hath not dealt ſo with other Nations; as for his Judgments, they have not known them: neither can it be ſaid that God was ready to have made known this Truth unto al the World, but did not, becauſe of their ſin; for then it ſhould have been declared to them that ſuch Truths of the Goſpel ſhould be made known to them, if they did not ſin: but that hath not been declared to al the particular men of the World; and therefore Chriſt did not die for al men thus conditionally.

Seventhly: If Chriſt did die and merit thus conditionally for al men; then al the particular men in the world, are under a Covenant of Grace; for thoſe that he died for, are to receive the Bleſſings of the new covenant upon the performance of the Condition, ſaith this Objection: But al the particular men of the World are not under the Covenant of Grace; for the Apoſtle ſaith of the Epheſians before their Converſion, that they were ſtrangers from the Covenants of Promiſe, having no hope, and without God in the World, Epheſ. 2.12. And God wil write his Laws in the hearts of all thoſe that are under the Covenant of Grace, Heb. 8. But al the particular men in the World, ſhal not have the Laws of God written in their hearts; therefore the Covenant of Grace is not made with them, and therefore Chriſt hath not merited that the Bleſſings of the Covenant ſhal be given out unto p. 142al the World upon Conditions.

8Eightly: If al the Benefits of Chriſts Death, and Bleſſings of the new Covenant, ſhould be given out upon ſome Condition to be performed by us, as Faith, and Repentance; then our Faith ſhould give us a Right, and Title unto al thoſe Bleſſings and Benefits: As if I ſel a thing upon Condition that a man pay me ſo much Money, his payment of the Money being the performance of the Condition, gives him a Right, and Title to the thing: Or if I promiſe to give a man an hundred pound, upon condition that he go of ſuch an Errand for me; if he go, his very going gives him a Right, and Title to the hundred pound, becauſe he performs the Condition. But though Faith be our hand whereby we receive the Benefits of Chriſts Death, and Bleſſings of the Covenant, yet it doth not give us any Right, or Title to them; al our Right, and Title, is in Chriſts Blood, his Death, his Satisfaction, and his Obedience, and in that alone.

9Ninthly: This Objection doth ſuppoſe the Covenant of Grace to be Conditional: but the Covenant of Grace, is free, abſolute, and without al Conditions to be performed by us. For,

1The Lord hath delivered it without al ſuch Conditions: We read of the Covenant of Grace in Jer. 31. in Ezek. 36. in Heb. 8. but where do we find any Condition annexed to it? And if God make no Conditions, why ſhould we? Shal I hang my Pad-lock upon Gods Door of Mercy?

2This Covenant, ſaish the Lord, is as the Covenant which he made with Noah: Did he promiſe Noah that the World ſhould be drowned no more upon Conditions of our Faith or Obedience? No, but ſaith the Lord, I will not again curſe the ground any more for mans ſake, although the Imaginations of mans heart be evil, Gen. 8.21. It may be you wil tranſlate the Hebrew foreign, becauſe; but it comes al to one.

3In the Covenant of Grace, the Lord ſaith, He wil write his Laws in our hearts, there is Converting mercy promiſed; and that we ſhal al know him, there is enlightening Mercy promiſed: both the Habit, and the Act of Grace promiſed, and he gives this reaſon; For I will be merciful to your unrighteouſneſs; and your ſin, and iniquity, I will remember no more, Heb. 8.11, 12. Now if forgiving mercy be the reaſon of ſanctifying Mercy, if our forgivene…s be the cauſe of our holineſs, then no act of our Grace or Holineſs, can be the Condition of our forgiveneſs, or of the Covenant.

4The Spirit of God is promiſed in the Covenant; I wil put my Spirit into you, ſaith God: but Faith and Repentance are not before the In being, or Gift of the Spirit: Surely therefore, all the Bleſſings of the Covenant, are not given out upon theſe Conditions.

p. 1435If the Covenant of Grace ſhould be thus Conditional, then the Covenant of Grace ſhould be harder than the Covenant of Works, made with Adam in Paradice; for, then the Condition was to be performed by our common Perſon, who was ſtrong, and free from al ſin; but now we are weak, and ful of al ſin, and therefore if the performance of the Condition lie upon our hands, the terms of this Covenant wil be worſe, and harder for us, than the terms of that Covenant of Works; neither can it be ſaid, that if al men have a ſufficiency of Grace, and power to beleeve, that the performance of the Condition of this Covenant, wil be eaſier than of that; for who doth not know that it is an harder thing for one of us ſinful Creatures to beleeve, than for Adam to abſtain from eating the forbidden Fruit? But ſurely the Covenant of Grace, is eaſier, and ſweeter than the Covenant of Works; and therefore the Condition thereof, was performed by Chriſt our Second Adam, and there is now no Condition of the Covenant to be performed by us: Yet it is our Duty to beleeve, and repent, and obey, which we are commanded to do by the Goſpel; but al our Repentance, Faith, and Obedience, is a Fruit of that Covenant, not the Condition of it: As in caſe Adam had ſtood, his Seed ſhould have obeyed; yet their Obedience ſhould not have been the Condition, but the Fruit of the Covenant; and as his Poſterity could not have had Life, unleſs they had obeyed, yet that their Obedience was not the Condition of that Covenant: So though we cannot be juſtified unleſs we beleeve, nor be ſaved, unleſs we repent and obey; yet our Repentance, Faith, and Obedience, is not the Condition, but the Fruit of the Covenant: Chriſt, and Chriſt alone, our Second Adam, did perform the Condition; as to us, the Covenant of Grace is free, abſolute, and without al Conditions.

Obj. But all Divines ſay, That Faith and Repentance, are the Condition of the Covenants.

Anſ. Not all: not ſo Luther, Duplices ſunt promiſſiones Dei, legales quae nituntur deorſum in noſtris operibus, ſicut illae, ſi feceritis, bona terrae comedetis; aliae ſunt promiſſiones gratiae, ſicut Jer 31. ſcribam legem meam in cordibus eorum; hae promiſſiones non nituntur deorſumſed ſimpliciter bonitate et gratia Dei; quid ipſe velit facere. Luther in Gen. 4. cap p. 88. Hoſ. 2. Deſponſabo te mihi in perpetuum: ſine ulla interjecta vel penitentiae vel fidei conditione abſolutiſſime ait deſponſabo te &c. hujuſmodi autem abſolutiſſimae promiſſiones ad ſolos veros et ſecundum ſpiritū Iſraelitas, i. e. Electos pertinent, ergo haec eſt perfectiſſima et abſolutiſſima Evangelica promiſſio. Zanch. in Hoſ. 2. v. 21, 22. Statuens Dei gratiam eo luculentiorem hominibus explicatam eſſe, quod ſuis non foedus ſed Teſtamentum dederit, quia faedus conditiones mutuas fuiſſet habiturum, quas ſi altera pars non preſtet, faedus eſt irritum, Teſtamentum vero liberalitatis et gratiae citra ullam conditionem inſtrumentum eſt; ex quo haeredes inſtituuntur citra contemplationem ullius officii quod ab ipſis proficiſci poſſit. Junius in Heb. 8. Sic Ameſius, Coron. de perſeverant. At ubi quaeſo ſacrarum literarum quoties noſtra renovatio ſanctificatio, ad paenitentiam revocatio ſpiritui ſancto attribuitur vel leviſſima mentio fit conditionis. Jer. 31. hoc eſt faedus &c. etiam omnem voluntatem Dei eſſe abſolutam nullam autem conditionalem demonſtravit variis argumentis. Tho. Bradward. de cauſa Dei, Lib. 2. Twiſſ. Vindiciae gratiae prefat. Sect. 8.Jer 31Gen 4Hos 2Hos 2:21Hos 2:22Heb 8not ſo Zanchy, not ſo Junius, not ſo Dr. Ames, not ſo ſome of our own. And thoſe that do ſay ſo, ſay alſo, That Faith and Repentance are alſo promiſed in the Covenant; which comes to the ſame in Effect, with what I now ſay: They mean alſo, That Faith is that Grace whereby we are juſtified, and that we cannot be ſaved without Faith and Repentance, which I grant: p. 144**The manner of Expreſſing the forementioned Promiſes of the new Covenant is abſolute, ſo as God undertaketh to perform them all, I wil put my Law into your minds, I wil be to them a God, All ſhal know me; I wil be merciful unto their ſins: hereby it is manifeſt that the Priviledges of the New Covenant are abſolutely promiſed to be performed on Gods part: It is God that juſtifieth, Rom. 8.33. Sanctification is abſolutely promiſed, Ezek. 36.25. ſo the parts thereof: Mortification, Rom. 6.14. Vivification, Rom. 8.11. Perſeverance, 1 Cor. 1.8. Object. Is alſo the condition of Faith and Repentance required by the new Covenant? Mark, 1.15. Anſw. He that requireth the condition, promiſeth alſo to work it in us. Dr. Gonge, Heb. 8. Naturae legum et conditionum preſcriptarum omnino conveniens eſt ut voluntatas judicis à conditione poſtulata et preſtita moveatur ad praemium. Grevinchovius.Rom 8:33Ezek 36:25Rom 6:14Rom 8:111 Cor 1:8Heb 8but they do not ſay, that there is any condition in the Wil of God, moving, or determining it; but a Condition in the thing willed. But the Remonſtrants make a Condition of the Covenant, in reference to the Wil of God; which is the thing I deny, and have diſproved al this while. I grant there is a Conditional Promiſe, but then God hath promiſed that Condition in ſome other Scripture, which they deny. I grant that we are juſtified upon our beleeving, but then God hath promiſed Faith too, which they deny. I grant a Condition may be rei volitae of the thing willed, but nulla eſt conditio voluntatis Divinae; there is no condition of the Divine Wil, they affirm it. I grant that one benefit of the Death of Chriſt, doth follow another, and one may be the cauſe of the other: but our Lord and Savior Chriſt, did not die conditionally, nor merit any thing for us conditionally; thoſe that he died for, he merited Grace and Holineſs for, to be given out to them without al conditions; and therefore if he died for al men, he muſt needs loſe his Purchaſe, a thing moſt unſatisfying to the heart of Chriſt: yet this is the firſt-born of that Doctrine of Univerſal Redemption. Now therefore, as you deſire to ſtand free from al thoſe Opinions that are unſavory to the heart of Chriſt, take heed of that Doctrine of Univerſal Redemption. Yet further.

Ʋſe, 2.

Secondly: If Chriſt wil certainly ſee the Travel of his Soul, and be ſatisfied, then here you may ſee the reaſon why we cannot be ſatisfied with that Opinion of the Saints Apoſtacy: this alſo is unſatisfying to the heart of Chriſt: Can a man be ſatisfied in ſeeing, and feeling one of his own Members torn from his Body? Can a man delight in ſeeing that Leg or Arm, which was once p. 145the Member of his Body, burning in the fire? Surely Chriſt cannot; Chriſts Love is not like to ours; Non amat tanquam oſurus: Thoſe whom he loves once, he doth love to the end; once in Chriſt, and for ever in Chriſt; once loved by Chriſt, and for ever loved by him: Whom God hath called, them he hath alſo juſtified; and whom he hath juſtified, them he hath alſo glorified, Rom. 8. This is the Fathers Will (ſaith Chriſt, John, 6.39.) that of all that he hath given me, I ſhould loſe none; and verſe 37. he ſaith, All that the Father giveth me, ſhall come unto me: It ſeems therefore, that there are ſome whom the Father hath given unto Chriſt, and that before they beleeve, their Faith being the Fruit and Conſequent of this Gift; therefore there is a particular Election of ſome, and that Election is not upon a fore-fight of Faith, but a cauſe thereof. 2. Our Savior tels us here, That all thoſe that are given him, ſhall come to him; that is, they ſhal beleeve: therefore it is not in our power to reſiſt the Grace of God, with an over-coming reſiſtance: the converting Grace of God, is irreſiſtible. 3. He ſaith here, That al thoſe that are given him, ſhal come to him; therefore al his Seed, and Children whom he travelled with, and died for, ſhal come to him, and b…leeve on him; for thoſe that the Father hath given him, are his Children, Heb. 2.13. But al the men of the World do not come to him; therefore they are not his Seed and Children, therefore he never travelled with them, therefore he did not die for al particular men. 4. Our Savior tels us here plainly, that when men do come to him, he wil loſe none of them; but ſaith he, I wil raiſe them up at the laſt day, verſe 39. And leſt any ſhould doubt of this Truth, he ſpeaks yet more plainly; tels us that thoſe who do come, are ſuch as beleeve on him, and then for more aſſurance, repeats the Promiſe, verſe 40. ſaying, This is the Will of him which ſent me, That every one that ſeeth the Son, and I beleeveth on him, may have everlaſting Life, and I will raiſe him up at the laſt day. Surely therefore, that Doctrine of the Saints Apoſtacy, is unſound, yea, al the four Doctrines of the Arminians, are by this one Scripture, plainly refuted; but eſpecially that of the Saints Apoſtacy: It is a Doctrine not only uncomfortable to the Saints, but unſatisfying to the heart of Chriſt; For he ſhal ſee the Travel of his Soul, and be ſatisfied: Seeing therefore that he travelled for their Salvation, he ſhal ſee their perſeverance, and Salvation.

Ʋſe, 3 But more practically: This Doctrine looks wiſhly upon both Godly men, and Ungodly.

1It cals upon thoſe that are ungodly to delight themſelves in the Lord, and to ſatisfie themſelves in Chriſt, in the things of Chriſt, and in the Seed of Chriſt: Doth Chriſt delight in his Seed, and p. 146wil you hate, deſpiſe, and ſcorn his Seed? Is he ſatisfied in ſeeing the Travel of his Soul in the ſaving effects of his Death, juſtifying, ſanctifying, and comforting the Children of Men? and wil you be diſpleaſed therewith? Wil you be pleaſed, and ſatisfied in your ſins, and vain Converſation, when Chriſt is ſatisfied in the Redemption of Men from their Iniquity, and vain Converſation? The Converſion of a Sinner, is the Fruit of Chriſts Travel, wherein he rejoyces, and is delighted with a great delight, and doth it grieve you to ſee a ſinner turned from the evil of his waies? Take heed how you walk contrary to Chriſt; for if you walk contrary to him, he wil walk contrary unto you; and either he wil rejoyce, and be ſatisfied in your Converſion, or he wil be ſatisfied in your Damnation: and if you do not convert, and turn unto God, how can you think that you are the Seed of Chriſt, whom he hath travelled with? But,

2This Doctrine looks wiſhly alſo upon the Godly; ſuch as are the viſible Seed of Chriſt, and to you it ſaith, 1. Why ſhould you not be contented, and ſatisfied with Chriſt alone? al his delights are in you, why ſhould not al your delights be in him? Is he ſatisfied in you? why then ſhould not you be ſatisfied with him, and with that Condition which he carves for you? Through him the Father is ſatisfied for your ſins, and he is ſatisfied in your perſon, why then ſhould not you be ſatisfied about your Condition? 2. Why ſhould you not labor to convert, and draw others unto Chriſt? Thereby he ſees the Fruit of his Travel, which is his delight; wil you not do what you can to advance Chriſts delights? And 3. If Chriſt be ſatisfied, and delighted in you, why ſhould you not improve his Affection for the good of the Church? King Ahaſuerus was taken with, and did delight much in Eſther, and ſhe improved his Affection for the good of the Church; have you gotten the heart of Chriſt, the affections of Chriſt, and will not you improve them for the good of the Church? ſurely it is your Duty. And 4. Upon this account, why ſhould you not labor to excel in Vertue? his delights are in his Seed, and they are ſuch, ſaith the Pſalmiſt, as do excel in Vertue, Pſal. 16. Now therefore, that you may in ſome meaſure anſwer the delights of Chriſt, O labor more and more to excel in Vertue.

Queſt. What excellent things ſhall we (that are the viſible Seed of Chriſt) do, that we may anſwer the delights, contentments, and ſatisfactions which he doth take in us?

Anſw. 1 Many: Firſt, in reference to Chriſt himſelf, and his Service: It is an excellent thing to have, and bear the ſame mind to Chriſt, that he had, and bare unto us: he did neglect his own Glory, to p. 147procure our Comfort; ſo, for us to neglect our own Comfort, to procure his Glory, is excellent; in time of Temptation, to look upon Chriſt as our Gift; and in time of preſumption, to look upon him as our Example; to truſt in Chriſt as if we had no works, and yet to work as if we had no Chriſt; I mean, for a man to be ſo obedient to the Commandement, as if he would be ſaved by the Law; and yet to reſt on the Promiſe, as if he would be ſaved by Grace; and in al our Service to God in Chriſt, to walk by a Law without us, and yet by a Law within us; by a Law without us, as our Rule; and by a Law within us, as our Principle. Theſe are excellent things in regard of Chriſt, and his Service.

2As for the Ordinances, and means of Grace: It is an excellent thing ſo to uſe the publick Ordinance, as we may be more fit for private Exerciſe; and ſo to uſe our private Exerciſe, as we may be the more fit for publick Ordinances; to wait upon God in the uſe of al means, yet not to tie the workings of the Spirit unto any one particular; to obſerve what that Ordinance is, that is moſt decried, and diſpiſed by the World, and to advance, and honor that; to worſhip Chriſt in a Manger. Theſe are excellent things in regard of the Ordinances, and Means of Grace.

3As for your Graces, Gifts, and Comforts: An excellent thing it is, for a man ſo to exerciſe one Grace, as he may be fit for another; ſo to exerciſe his Faith, as he may be fit for Repentance; and ſo to exerciſe his Repentance, as he may grow up into more Aſſurance; to make al your Graces, Parents to your Comforts, and your Comforts, Hand-maids to your Graces; that your Gifts may beautifie your Graces, and your Graces ſanctifie your Gifts; to be of high Parts, and a low Spirit; to know much, and yet to love, reſpect, and honor thoſe that know leſs. Theſe are excellent things in regard of our Gifts, Graces, and Comforts.

4As for your Condition: It's an excellent thing for a man to be thankful for his preſent Condition, and yet not to be in love therewith, nor to live thereon: it's ill to murmur in any Condition, it's good to be content in ſome, but in every Condition to be thankful, is excellent: To fear the Lord in Proſperity, and to love him in Adverſity, never to think that my condition is extraordinary; to truſt God with my condition by Experience, and yet to truſt in God for my condition, over and beyond al experience. Theſe are excellent things in reference to our Condition.

5As for your Converſe, and dealing with men: An excellent thing it is, to uſe no Company but ſuch as you may receive ſ…me good from, or communicate ſome good unto; to take no offence, and to give none, being very unwilling to give offence, and very back…ard to take it; to rejoyce in anothers Graces, and to grieve for anothers ſins; to be a Lamb in ones own Cauſe, and a p. 148Lyon in Gods; of a ſweet, and meek diſpoſition, yet zealous, and active for God; and in al our dealings with men, to deal with God through men; ſaying, if they curſe, or bleſs, God hath bid them do it; and in caſe that any man offend you, to be more ready to forgive, than he is to acknowledg his offence; that your forgiveneſs may rather draw out his acknowledgment, than his acknowledgment draw out your forgiveneſs: Theſe are excellent things in regard of our converſe, or dealings with men.

6As for your Callings, and outward Eſtates: It is an excellent thing for a man ſo to uſe his particular Calling, as he may be fit for his General; and ſo to uſe his General, as he may be fit for his particular: To make your Sail fit for your Veſſel, that your heart may not be too big for your buſineſs, nor your work too big for your heart: But your ſelf par negotio, being like the Ant, or Piſmire, that doth rather abound in Pectore, in the Breaſt, ubi animus eſt, where the mind lies, than in Ventre, in the Belly, ubi ſtercus eſt, where the dung lies; and if your Eſtate be great, to account your ſelf Gods Steward, not his Treaſurer; and if it be little, to ſtudy rather how to give an account of your little, than to encreaſe unto much. Theſe are excellent things in regard of your Callings and Eſtates.

7As for your Recreations, and outward Mirths: It is an excellent thing for a man ſo to be merry, as he may not grieve for his Mirth afterwards; to have your part and ſhare in the Saints breakings, as wel as in their rejoycings; ſo to rejoyce in the Creature, as not to forget the Creator; ſo to rejoyce in the Servant, as not to forget the Maſter; ſo to rejoyce in your Inn, as not to forget your Home; ſo to recreate your ſelf, as you may not take pleaſure in your pleaſure; but to riſe from this Table with an appetite, not with a glut; and to be a bungler at the beſt Recreation; and to make al your Recreations as ſo many Engagements to ſerve God the more freely and cheerfully. Theſe are excellent things in regard of your Mirths and Recreations.

8As for the Works of God, and his Diſpenſations: It is an excellent thing for a man to know what Gods Deſign is, yet to admire where you cannot underſtand; to praiſe God for his Judgments, as wel as for his Mercies; for his Hel, as wel as for his Heaven: and though the vial be powred out upon your Relation, yet to bleſs God, and at leaſt to be ſilent; remember Aaron. And in al Gods dealings, ſtil to make a good, and candid Interpretation, for that wil argue your Love to God, which wil argue his Love to you; for that which ends in your Love to him, came from his Love to you. Theſe are excellent things in regard of Gods Works, and Diſpenſations.

9As for Truth and Error: It's an excellent thing for a man ſo to p. 149mind the Truth of the Times, as he do not neglect the Power of Godlineſs; and ſo to mind the Power of Godlineſs, as he do not neglect the Truth of the Times: an excellent thing for a man ſo to mind new Truth, as not to loſe old Truth; and ſo to keep the old Truth, as not to neglect new Truths. And in al times to ſtand free from the Monopoly of an Opinion; for it is the property of an Error, to monopolize the man, and to engroſs his thoughts, words, and actions: but he that placeth his Religion in one Opinion, hath no Religion in Truth, though his Opinion be true: Good therefore it is, to ſtand cleer, and free from theſe Monopolies. Theſe are excellent things in regard of Truth and Error.

10As for your Death: It is an excellent thing for a man to deſire to die, and yet be contented to live; to deſire Death for the enjoyment of God, and to be contented to live for the Work of God; to give up your daies to God as an act of your Faith, which you have received from him as an act of his Love; to ſay in truth, if my Father have any more work for me to do, I ſhal live longer; if his work be done, I am willing to go home to my Father, though I ride home behind the worſt Servant that he keeps in his Houſe: An excellent thing it is to die ſtanding, or kneeling; to die on that ground where I ſhould live, and to live on that ground where I would die. Theſe are excellent things in regard of Death. Now excellent things do become thoſe that are the Seed, the viſible Seed of Chriſt: Are you therefore, the viſible Seed of Chriſt? then theſe excellent things do become you: for his delight is in the Saints, and ſuch as excel in Vertue. Now therefore as you do deſire to anſwer unto Chriſts delights, O labor more and more to excel in vertue.

And thus I have done with this great Argument, Chriſt in Travel; the greatneſs of his Travel, his Aſſurance of Iſſue, and his delight and ſatisfaction in the ſight thereof. Chriſt ſhal certainly ſee the Travel of his Soul, and be ſatisfied; and if you do not yet ſee the iſſue of his Travel accompliſhed on your Soul, yet ſtay, wait, and expect; for ſaith the Text, He ſhall ſee the Travel of his Soul, and be ſatisfied; and in due time you ſhal ſee it too, and be ſatisfied. Wherefore wait on the Lord, and again I ſay, Wait on the Lord.

FINIS.

M^R Bridge's New Works: viz.

1. Scripture-Light.

2. Chriſt in Travel.

3. A Lifting up for the Down-caſt, &c.