I. Scripture-light the most sure light ... delivered in three sermons on 2 Pet. I. 19 : II. Christ in travel ... in three sermons on Isai. 53. 11 : III. A lifting up for the down-cast ... delivered in thirteen sermons on Psal. 42, 11 : four several sermons ... / preached by William Bridge ...

CHRIST 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 Do∣ctrine, viz. Chri ts Assurance of Issue, and his ••ight thereof; the Third Branch now fol∣lows, which is,* 1.1

The Contentment, delight, and satis∣faction 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

as the thing is less, or more desired; so the delight, and satisfacti∣on 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 af∣ter, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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;* 1.2 the greater the Conflict is, and the sorrow of it, the grea∣ter wil the Joy be in the Conquest; and the lower Christ d d de∣scend in his Sorrows and Travels, the higher he wil, and shal as∣cend 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 satis∣faction in the sight and Fruition of the Fruit of his Travel.

[Quest.] But wherein doth, or did Christ express this height, and great∣ness 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.

[ I] First; As for the Issue that he travelled with, his Seed.

[ 1] Is it not a great expression of delight and contentment in them, to suffer such hard things for them?* 1.3 wil a man suffer an ordinary death for ano••her, whom he doth not delight much in? It's an ar∣gument of the Martyrs delight in, and love to Christ, that they suf∣fered such hard things for him with delight: O! said one, suffe∣ring for Christ; I am in Heaven already, before I come in Hea∣ven; I have so much joy in my Prison, that I have found a nest of

Honey 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 con∣tentment 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 suf∣fered for.

[ 2] Is it not an argument of great delight and content∣ment in his Seed,* 1.4 that he doth draw them into com∣munion and fellowship with him in his royal dig∣nities? 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 Prero∣gatives of Christ, which are not communicated; for though we are made partakers of the Divine Nature, yet our Nature was never manifested in the God∣head, 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, there∣in they are called Partners, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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,* 1.5 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?

[ 3] Is it not an high Expression of his Love and De∣light,* 1.6 to have communion with them in al their suf∣ferings? 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 be∣loved'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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, co∣ming from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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?

[ 4] Is 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 un∣to 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 as∣cended, 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

there he negotiates for them stil, and doth transact al their busi∣ness; 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 Eterni∣ty 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.

[ 5] Is 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 Wilder∣ness, 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 fol∣lowing God; but now these men were in Babylon, and they were that part of the People of the Jews, which did stay behind, when o∣thers 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: here∣in is his delight, and love manifested.

[ 6] The 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.

[ 7] And when he went away, and could no longer stay here on Earth, he left his Seed a blessed Token of Love, which he would

have 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 remem∣brance 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 Bo∣som of al the Churches, as a Memorial, or Remembrance of him. The Socinians, who are Enemies to the Cross of Christ,* 1.7 tel us that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Remem∣brance, 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 a∣gain 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 Celebra∣tion of sin every year? surely no: wel then is the word translated in the Institution of the Lords Sup∣per, 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?

[ 8] And lastly: Is it not a very great, and high ex∣pression of his Love, and delight in them, that he car∣ried 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 di∣ed 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 Com∣forter, 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 de∣light in them? Surely, the delight and Satisfaction which Christ takes in his Seed, is exceeding great, and very ful. Prov. 8. he

saith, 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,

[ 1] They 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,* 1.8 but they are his own, as his Wife is his own, and his own Body.

[ 2] They 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 ga∣vest them to me.

[ 3] They are related to him, with al the Relations of Love; they are his Brethren, He is not ashamed to call them Brethren, Heb. 2.* 1.9 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.

[ 4] Yea, 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.

[ 5] And they are very like him too, and suitable to him: al delight arises from a conjunction of suitables: Christ,* 1.10 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.

[ 6] By them also (I mean his beleeving Seed) he liveth,* 1.11 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 won∣der that our Lord and Savior Christ, doth take so much delight, contentment, and satisfa∣ction in them: surely his delight in them, is be∣yond al expression; for saith he, Cant. 7.6. How fair, and how pleasant art thou, O Love for delights?

[ II] Secondly: As for the Issue of Christ, which he travelled for; namely, The Fruits and Effects of his Death, his delight and sa∣tisfaction must needs be great in the sight thereof. For,

[ 1] Thereby 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.

[ 2] Thereby 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 ful∣ly satisfied.

[ 3] And 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

Travel, are the ends which he aimed at in his Travel; and there∣fore 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.* 1.12 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,* 1.13 his Faculties differing from his Essence, and his Acts differing from his Faculties, and there∣fore 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 ob∣tain, 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 Unbe∣lief, 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 Ini∣quity

that he died for? Wil ye say, because they wil not, or because they do not beleeve? he came to redeem us from those un∣beleeving 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 parti∣cular 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, be∣cause 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 Iniqui∣ty? 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 suf∣fered for.* 1.14 Now two things there are, which do give ful content∣ment, and satisfaction to the Soul; The obtainment of ones End, and The knowledg of that obtainment; for though I have obtai∣ned my End, yet if I do not know that I have obtained it, I have not satisfaction; but where fruition, and knowledg of that fruiti∣on 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, con∣tentment, and satisfaction therein. And so the main Doctrine is now cleered, in al the three Parts thereof.

[Ʋse, 1] If Christ shal thus see the Travel of his Soul,* 1.15 and be satisfied, then here you may see the Reason why we cannot be satisfied with that Doctrine of Univer∣sal Redemption:* 1.16 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 pos∣sible that al may be saved, and so have their sins par∣doned; 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 A∣postle tels us, Heb. 10.3. That in those Sacrifices, there was a remembrance again made of sins every yeer; but here shal be a re∣membrance again of sins made, not every yeer, but unto al Eterni∣ty: 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 san∣ctified, clensed, and redeemed from their vain Conversation, and from al Iniquity. Surely therefore, if he should die for al parti∣cular men, he should miss his Ends; yea, according to that Do∣ctrine, Christ may not obtain that which he hath merited and pur∣chased; 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

never come into his purchase, nor obtain what he hath merited; and can that be satisfying to the he••rt of Christ?* 1.17

Object. But our Lord and Savior Christ did die conditionally, and merited the blessings of the New Covenant conditionally, to be gi∣ven out upon condition of Faith and Repen∣tance, 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 pur∣chased by his Death; because if men do not perform the Condition, he never did intend they should have the blessing, or the thing pur∣cha••ed.

Answ. But did Christ merit Grace and Holiness cond••tionally? the Question now is: not about Salvation, or Justification; but a∣bout 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 perfor∣med before that? 1. And if Christ did merit, and intend that our Holiness, and Sanctification should be bestow∣ed 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 per∣formed 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 Fa∣ther 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 Sancti∣fication upon condition; for the Maintainers of that Doctrine of Universal Redemption, say, That Gods secret Wil, and his revea∣led 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 Com∣mandement

must 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 com∣mand 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.

[ 2] But Secondly: If Christs Merits were thus Conditional, rela∣ting to the performance of some Condition, as of Faith, Repen∣tance; and Obedience; then Faith, Repentance, and our Obedi∣ence, 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 Un∣belief, hardness of heart, and from al the Disobedience of our Lives, and therefore he merited our Redemption from these.

[ 3] Thirdly: 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 Con∣dition, he is not to give it out: When a Man therefore, doth per∣form 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. Brad∣wardin observes wel: A man, a King,* 1.18 or ano∣ther, 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.

[ 4] Fourthly: If Christ did merit that the Bles∣sings 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 con∣gruo;* 1.19 for what is Merit? Bellarmin is suffici∣ently 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 hun∣dred 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 me∣rit ex congruo, cui debetur, unto whom the re∣ward 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.

[ 5] Fiftly: When our Lord and Savior Christ died, he laid down his Life as a Ransom, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now, where do we find in Scrip∣ture, that where any Ransom money was paid, there was any o∣ther condition of Deliverance, or of the Redemption, besides the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? 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 She∣kels? five Shekels was the Ransom money, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 be∣sides the payment of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Ransom money, is directly con∣trary unto al those Redemptions in the old Testament, which were Types of this; yea, contrary to the Nature of al Redemptions whatever.

[ 6] Sixtly: If our Lord and Savior Christ, did merit the Bles∣sings 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

the particular men of the World,* 1.20 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 Apo∣stle 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 Judg∣ments, 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 Bles∣sings 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

al the World upon Conditions.

[ 8] Eightly: 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 Bene∣fits: 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 pro∣mise 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 O∣bedience, and in that alone.

[ 9] Ninthly: 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,

[ 1] The 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?

[ 2] This 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because; but it comes al to one.

[ 3] In 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 for∣givene••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 Co∣venant.

[ 4] The 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 Con∣ditions.

[ 5] If 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 perfor∣mance 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 sin∣ful 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 Conditi∣on 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,* 1.21 not so Zan∣chy, 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:

* 1.22 but they do not say, that there is any condition in the Wil of God, moving, or de∣termining 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 un∣satisfying to the heart of Christ: yet this is the first-born of that Doctrine of Universal Redemption. Now therefore, as you de∣sire 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

the Member of his Body, burning in the fire? Surely Christ can∣not; Christs Love is not like to ours; Non amat tanquam osu∣rus: 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 Ele∣ction 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 irresisti∣ble. 3. He saith here, That al those that are given him, shal come to him; therefore al his Seed, and Children whom he tra∣velled 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; there∣fore they are not his Seed and Children, therefore he never travel∣led 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 un∣sound, 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.

[ 1] It 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

wil 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 Re∣demption of Men from their Iniquity, and vain Conversation? The Conversion of a Sinner, is the Fruit of Christs Travel, where∣in 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 re∣joyce, 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,

[ 2] This 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 de∣lights 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 Condi∣tion? 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

procure 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 up∣on 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.

[ 2] As for the Ordinances, and means of Grace: It is an excel∣lent 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 ho∣nor that; to worship Christ in a Manger. These are excellent things in regard of the Ordinances, and Means of Grace.

[ 3] As 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.

[ 4] As 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 Conditi∣on 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 expe∣rience. These are excellent things in reference to our Condition.

[ 5] As 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

Lyon 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 rea∣dy to forgive, than he is to acknowledg his offence; that your forgiveness may rather draw out his acknowledgment, than his ac∣knowledgment draw out your forgiveness: These are excellent things in regard of our converse, or dealings with men.

[ 6] As 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 par∣ticular: 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 Pis∣mire, that doth rather abound in Pectore, in the Breast, ubi ani∣mus 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.

[ 7] As 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 plea∣sure; 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.

[ 8] As for the Works of God, and his Dispensations: It is an ex∣cellent thing for a man to know what Gods Design is, yet to ad∣mire where you cannot understand; to praise God for his Judg∣ments, as wel as for his Mercies; for his Hel, as wel as for his Hea∣ven: 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.

[ 9] As for Truth and Error: It's an excellent thing for a man so to

mind 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 there∣fore it is, to stand cleer, and free from these Monopolies. These are excellent things in regard of Truth and Error.

[ 10] As 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 en∣joyment 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 Fa∣ther, 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 Tra∣vel; 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.

Notes

• * 1.1

  Delectatio se habet in affe∣ctibus sicut quies naturalis in corporalibus est enim aliqua convenientia seu connatura∣litas. Aquin.
• * 1.2

  Quanto majus erat periculum in prelio tanto majus erit gau∣dium in trium∣pho. Austin.
• * 1.3

  Amasti me Domine plus∣quam te, quia mori volu••sti pro me.

  Austin.
• * 1.4

  Humana Natura nunquam per se seorsim existebat neque h••buit in se rationem personae atque adeo non potest propri•• dici assumpsisse divinam Natu¦ram aut personam, sicut Divina Natura et persona dicitur as∣sumpsisse humanam, neque po∣test humana Natura tam pro∣prie dici deificata, quemadmo∣dum divina Natura et persona dicitur incarnata legimus enim Deum manifestatum fuisse et visibilem factum suisse in carne, id est in humana natura, et eo∣dem sensu legimus sermonem factum esse carnem, 1 John 14. sed nusquam legimus carnem aut humanam naturam esse invisi∣bilem factum in Deo, aut car∣nem factum esse Deum.

  Ames. Sciagraph. domin. 6.
• * 1.5

  Omnes qui vera fide in Chri¦stum recumbunt participes fiunt suo modulo dignitatis Christi

  Participes sunt aliquo fun∣ctionis 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 partici∣pes in quantum Dominum ha∣bent per Dei gratiam in seip∣sos. Ames. Sciag. p. 69.
• * 1.6

  Quod servus aliquis seu man∣cipium agere solet pro suo Do∣mino, idem fecit servator pro nobis hominibus, ut enim ille tota die laborat in commodum sui Domini, ita ut quicquid lu∣cretur id cedat suo Domino, si∣bi autem nihil preter membra totumque corpus lassum et defa∣tigatum reservat sic et Christus noster ipse laboravit, ad nos au∣tem merces laboris rediit hoc est pro nobis laboravit.

  Granatens. compend. Catech. maj. lib. 3. de Red. mysterio.
• * 1.7

  Ex istis Pauli verbis apparet graviter errasse illos qui exi∣stimarunt, verbum (ut vulga∣ta et Erasmi interpretatio ha∣bet) commemorationem, quod in Graeco est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 muta∣ri debere in recordationem, ne∣que 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 memori∣am revocet mortem ipsius Do∣mini, id quod nulla alioqui sacratum litterarum authoritate, nullave ratione probari potest.

  Faust. Socinus de usu et fine ••••nae Domini.
• * 1.8

  P••oprietas delectationis causa.
• * 1.9

  Unumquod∣que in quantū amatur efficitur delectabile.

  Aquin.
• * 1.10

  Omnis dele∣ctatio oritur ex conjunctione convenientis cum conveni∣enti. Aquin.
• * 1.11

  Da mihi filios quod si non, mo∣rior ego Gen. 30. motior, 1. è me∣moria mei plane emorietur et on∣literabitur, dum enim parentes post se relinqunt filios in illis quafi ad∣huc vivere et superesse viden ur, un∣tle vulgo apud Hebraeos j••ctata est sententia cui non sunt liberi perinde est ac si mortuus sit: et Hebraei di∣cunt qui non habet filios non est aedificatus sed quasi d ssipatus.

  Paulus Fag. in Ch. Paraphr. in Gen. 30.

  Psal. 72.17 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fili∣abitur nomen ejus, Ar. Montan.
• * 1.12

  Finis à Deo destinatus sem∣per attingitur.
• * 1.13

  Dr. Preston, on the Attrib. the simplicity of God.
• * 1.14

  Delectatio oritur ex adep∣tione boni con∣venientis, et cognitione hu∣jusmodi adep∣tionis. Aquin.
• * 1.15

  Applicat.
• * 1.16

  Quare cum talis fuerit satisfa∣ctio Christi, ut ea posita libe∣rum fuerit Deo obtinendae sa∣lutis eam conditionem ponere quam vellet, ipse vero Deus po∣suerit conditionem fidei, sequi∣tur, quandoquidem salva justi∣tia per eam Dei voluntatem fi∣dei ad salutem necessitus poni∣tur eorum respectum pro quibus Christus satisfecit; eandem ju∣stitiam non l••di cum damnan∣tur increduli licet pro ipsorum peccatis sit satisfactum.

  Corvin. contra Molin. cap. 23. pag. 442.
• * 1.17

  Sciendum est ita Christum Do∣minum pro peccatis totius generis humani satisfecisse, donaque om∣nia gratiae, quae illi post lapsum p••i∣morum parentum conferuntur, infi∣nitaque alia promeruisse, et nihilo∣minus applicationem effectuum su∣orum meritorum certis quibusdam legibus alligatam reliquerit. Moli∣na, 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 ••e∣conciliationem et remissionem sed ea conditione. Remonst. Collat. Ha ••••••s. Art. 2.

  Licet sati••factio Christi sit praesti∣ta ••eatus noster non statim aboletur nisi prius fidei et poenitentiae condi∣tionem impleamus. Conr. Vorsrti∣us, schol. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad 54.
• * 1.18

  Homo, R••x vel alius publico E∣dicto promulgat, quod qui fecerit tale quid bonum vel malum, recipiet hoc vel illud, mane••que ipse indiffe∣rens et indeterminatus in voluntate sua, et per facta subditorum indiffe∣rentia ejus, determinatur. Non sic autem Deus, ex se solo, nihil à po∣sterior bus mendicando, semper aeque determinate vult et non vult qua cun∣que.

  Bradward. pag. 350.
• * 1.19

  Si promissio non requirat ullam conditionem operis, tunc quidem nullum inde orietur meritum ut si Rex egenti alicui promittat in sin∣gulos annos certum nummorum numerum sine ulla conditione, de∣bebuntur egenti illi pecuniae Re∣giae, 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 promis∣sum.
• * 1.20

  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 pau∣cissimis hujusmodi remedium ipsis paratum esse; similiter potens ali∣quis 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 si∣nere ut nulli captivi, paucis quibus∣dam exceptis, certiores unquam fi∣ant vel intentionis vel praeparatio∣nis hujus benignae; An gloriatio hujusmodi medici vel Principis es∣set justa? nihilo magis consistere potest quod Christus pro omnibus mortuus fuerit respectu voluntatis et intentionis divinae nisi omnibus nota fiat haec tam propensa volun∣tas. Sic Remonstr. Collat. Hag. art. 2. arg. 5. p. 175. Brand.

  Neque negatur simpliciter à Pro∣pheta, Deum gentibus Verbum su∣um annunciasse, sed Propheta lo∣quitur 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 Ja∣cobo 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 colle∣gisset Corvinus; et spiritus sanctus hoc primū triburens Jacobo, quod scil. verbum ipsis curaret annuncia∣ri, mox subjicit, non sic secisse gen∣tibus, quae nullum alium sensum induere possunt, quam ut negent verbum gentibus annunciari.

  Twiss in Corvini defens. armin. contra Tilen. p. 66.
• * 1.21

  Duplices sunt promissiones Dei, legales quae nituntur deorsum in nostris operibus, sicut illae, si feceri∣tis, bona terrae comedetis; aliae sunt promissiones gratiae, sicut Jer 31. scribam legem meam in cordibus eorum; hae promissiones non ni∣tuntur deorsumsed simpliciter boni∣tate et gratia Dei; quid ipse velit facere. Luther in Gen. 4. cap p. 88. Hos. 2. Desponsabo te mihi in per∣petuum: sine ulla interjecta vel pe∣nitentiae vel fidei conditione abso∣lutissime ait desponsabo te &c. hujusmo∣di autem absolutissimae promissiones ad solos veros et secundum spiritū Israelitas, i. e. Electos pertinent, ergo haec est per∣fectissima 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 pre∣stet, faedus est irritum, Testamentum vero liberalitatis et gratiae citra ullam conditionem instrumentum est; ex quo haeredes instituuntur citra contemplatio∣nem ullius officii quod ab ipsis proficisci possit. Junius in Heb. 8.

  Sic Amesius, Coron. de perseverant.

  At ubi quaeso sacrarum literarum quo∣ties nostra renovatio sanctificatio, ad paenitentiam revocatio spiritui sancto at∣tribuitur vel levissima mentio fit conditi∣onis. Jer. 31. hoc est faedus &c. etiam omnem voluntatem Dei esse absolutam nullam autem conditionalem demonstra∣vit variis argumentis. Tho. Bradward. de causa Dei, Lib. 2.

  Twiss. Vindiciae gratiae prefat. Sect. 8.
• * 1.22

  The manner of Expressing the fore∣mentioned Promises of the new Covenant is absolute, so as God undertaketh to per∣form 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 ab∣solutely 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: Mor∣tification, 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 Co∣venant? Mark, 1.15. Answ. He that requireth the condition, promiseth also to work it in us.

  Dr. Gonge, Heb. 8.

  Naturae legum et conditionum prescri∣ptarum omnino conveniens est ut volun∣tatas judicis à conditione postulata et prestita moveatur ad praemium.

  Grevinchovius.