A Short TREATISE DISCOVERING THE prevailing Excellency of the death of Christ with the Father, by way of opposition to that DOCTRINE, That Christ dyed alike for All.
Declaring in whom only the Saints happinesse doth consist by meanes of this their purchased REDEMPTION: ALSO THEIR FREEDOME FROM the [...] and [...] of the LAW.
Written for the satisfaction of some, if it may be.
BY RICHARD MARRYAT.
London Printed for William Larnar, and are to be sold at his Shop in little Eastcheape, 1642.
To the Christian Reader.
JEsus Christ, who is the brightnesse of his Fathers glory, and the expresse Image and Character of his Person, of whose fulnesse all the Saints receive, and grace for grace, is the only bright and morning Star, that brings in all light and understanding in divine mysteries, so that where he withholds (who shuts and none can open) there is nothing but groping in Egyptian darknesse: Hence have the great Rabbies and learned Doctors so in all ages stumbled at the stumbling stone, even at this Jesus, he not unvailing himselfe, who is as a sealed fountaine, and a hidden vision, which neither learned nor unlearned can reade, but to whom he opens (who opens and none can shut) there is the knowledge of good sayings, and darke Parables, which are as Paradoxes to the world, which in wisdome know not him who is God over all, blessed for ever, Amen. So that hence Christian Reader, who art thus taught of God, and comprehended in the glory of Christ: I may duly challenge, yea, and cannot but expect, and be persuaded of thy compassion and brotherly pitty, in case I have in any wise miscarryed, who am privy to my selfe of exceeding insufficiency in these high affaires of the Son of glory; who while on earth, was in heaven, dwelt in that light that no man ever could, or had he all the abilities and prudence of the first Adam, which indeed would the more blinde him, being that thy proud imaginations are subiected to Jesus Christ, knowing that thou hast nothing but what thou hast received, and by grace thou art that thou art: as for others that [Page]have not seene his Glory, which is as a consuming fire, destroying and devouring the proud thoughts of the flesh, I cannot expect that such should be transformed, but there will proceede from the spirit of pride and blindnesse, swelling words, bitternesse, evill and malicious reports, judging and condemning me; as many, by reason of this matter in hand have already done, but I passe not to be judged by man, knowing that there is one that beholds all the children of men, and judgeth righteous judgement, who notwithstanding their words are and shall be as drawne swords, yet will keepe me and all the sonnes of mercy from every evill word and worke unto his everlasting Kingdome.
Secondly, Hence also hast thou cause to take a view of, and well weigh and consider this Treatise, notwithstanding any insufficiency of the Writer, knowing that the Lord commits his treasures into earthen vessels, and not knowing but that this testimony may be the Lords, who breathes where he listeth, and usually manifests himselfe by weake and unlikely instruments, that so the excellency may be of himselfe and not of man.
Thirdly, Neither doe I feare that thou wilt charge me with presumption, for if he be the onely day-starre, there then lies an especiall ingagement on such that are taught by him, that they sound forth and declare what they have received, which is one principall end of this communicating unto them which are his witnesses, his Vials, his Trumpets, his mouth whereby he utters, powers out, and testifies his great affaires and high Acts, and he gives in charge, when thou art converted, strengthen thy brother; what ye have seene in secret, proclaime on the house top; he never lighted a candle to be put under the bushell, but still wrought up his servauts into a spirit of Testimony, We cannot but speake the things (saith the Apostles) that we have seene and heard.
When Jesus Christ ascended on high, he gave gifts unto men, not that they should be held in unrighteousnesse, but for the building up of the Saints, and perfecting his body, and onely the evill servant that lookes on God, as reaping where be sowed not, hides his Talent, did he know him as the true God, sowing and [Page]communicating all, he would have improved his Talent, to the honour of God; and this is one prevailing cause with me to make me speake thus openly.
Another cause also, being that false record which some have given concerning my Judgement, and this matter following, being, as they say, one and the same with the doctrines of universall Redemption, which is the onely and maine thing that is in this matter contended against, as I doubt not but any indifferent Reader will easily discerne and soone perceive, that such Reporters were too willing to speake perverse things against me; men alwayes have, and still doe runne upon extreames, as in many other things, so in this concerning the death of Christ: some say that Christ died alike for all, others that he died onely for the Elect; against these two I have heare to deale, both of which doe faile in answering the Scriptures, and the minde of God in them, we must distinguish concerning the outward Court and the inner; the outward is for the Gentiles, that is, such as are not converted to the faith; for we are not to conceive that there is a difference betweene the beleeving Gentle and the beleeving Jewes, both being one in Christ Jesus, and especially subjects of Grace; but the Gentles were once a people out of the Covenant of Grace, and rejected, in comparison of the Jewes, and to a people in such a state, in which all are, notwithstanding they have the meanes and ministry of grace amonst them, till converted to the faith, doth the Spirit allude under the expression of Gentiles, but yet to them belongs an outward Court, through which the passage is into the inner Court or Temple, by it being meant the outward dispensation, or the letter that speakes to Reason, through which God workes, accompanying it with his mighty power, in raising the soule to faith, for saith the Scripture, How shall they beleeve in him of whom they have not heard: now this being given to the Gentiles, here are hatched many errors by such as are the inhabitants thereof, as Free Will, and Falling away from the state of the peculiar love of God, and likewese this of universall redemption whereby they doe tread downe the holy City, which is the dwelling place [Page]only of the heires of life, it being the mistery hid in God, or the invisihle truth, or temple whereinto onely such that God by the spirit of wisedome and Revelation opens unto, and by a mighty arme reacheth in, doe enter and sit downe, and worship it; being the perfection if beauty, or the Lambe it self, which is that great mistery the Apostle speakes of, and Angels pry into, into which not one could ever enter or passe one jot beyond the outward Court, did not the Holy Ghost it selfe over-shaddow the soule and make it a cirizen of this holy city.
Herewith agrees this following testimony, but that I may the more fully and plainely witnesse to the truth against the judgement of such that say Christ died onely for the Elect, and to uphold, that doe affirme, that by the world in many places is meant the Elect, and by such generall expressions as (All) and every one is meant onely some: I shall here apply my selfe having spoke but little thereof in the following Treatise, principally dealing against that of his dying alike for All, to shew the ungroundednesse of such expressions.
As first concerning those generall expressions, 2 Cor. 5.14.15. Heb. 2.9. and many other places, we may not restraine and limit them; for is it not flatly to oppose God, that when hee saith All, we should answer and say no, but some, when he saith every one, we should say no, not every one, & so too much like James and Jambres, to withstand the Lord; is it not as equall a crime to add, as to diminish; but yet is there not as good ground to affirme that by some is meant All, and when God restifies but a remnant shall be saved, we may as well say all shall be saved, doth not such a limitation of such generals, open a doore to the over turning and rasing out all direct, absolute, and positive truths of God; yea doubtlesse for as for that part of the new Covenant which is firme and everlasting, they shall be all taught of God, no may we say upon as equall a ground, but some shall be taught of God, some shall believe and know his misteries without his teaching even by the light, of Nature; so likewise when the Scripture declares the blood of Christ cleanseth us from all sinn, and by him we have the forgivenesse of all iniquity; may not this be contradicted in the same manner, by all, is meant some, [Page]therefore we have but the forgivenesse of some iniquitie by the blood of Christ, some we must procure the forgivenesse of by our [...]re, or mourning, or prayers; so when the Spirit also witnesseth concerning the Body and Church of Christ, that by the effectuall working of every part the body receiveth increase, as Ephes. 4.16. No, may it be answered, by Every, we must not understand every member of the Church of Christ, some are, and may be dead, unusefull and unprofitable, though truely and really members of the body of Christ, which in a body naturall is not so; a good, or rather unsound Argument indeede for such who would maintain Infants to be members of the Church of Christ, but by such manner of Arguments, how shall we destroy the truth and sit downe in darkenesse.
Obj. 1 So that such generall expressions must necessarily be taken up at the largest exetnt in some sence or other; and whereas it is Objected that when it is said, all the world wandred after the Beast, but by All, must be meant some, for the servants of God doe not worship him, or wander after him.
Ans. Yet neverthelesse all the world doth admire his earthly glory: for the servants of God are not of the world, but called out of the the world, All Judea and the Regions round about came out to Johns Baptisme; Obj. 2 here All must intend some, for all persons came not.
Ans. The Scripture hath not to doe with all persons, but with persons out of all parts, as it plainely interprets it selfe, saying, And the Regions, now by Regions it were rediculous to understand People; therefore not all the people, but people out of all parts came, &c. and so all Judea came to Johns Baptisme.
Concerning the word World, we may not conceive it to be meant the number of Elect in any Nation, 2 for Christ refuseth to pray for the world, John 17.9. 1 but for all the Elect number which yet beleeve not hath he prayed for, vers. 20. But secondly, 2 to be briefe, If by the World in such places, as Joh. 3.16. Joh. 12.47. and others of the like nature, be meant the Elect, then doe these places plainely declare, that even the heires of speciall love, and chosen people may, yea, and shall perish, and be [Page]damned, as in the following Discourse is discovered; but how highly abusive are such Arguments, wounding and staining all the glory of God, who rests in his Love, and repentance is hid from his eyes, who hath made knowne to the heires of salvation, the immutability of his counsell, with whom there is no variablenesse, neither shadow by turning, so that he, who is the hope and Saviour of Israel, cannot be as a wayfaring man that tarries for a night.
How greatly doth it then concerne such that professe knowledge of the true God and to pleade his honour, as it beseemes indeede the sonnes of Grace to have care of dealing perversely with the Lord; were it not better if wee cannot sound his wisedome and see his footesteps in many things, to cry out with Paul, Rom. 11.33. Oh the deepenesse both of the riches and knowledge of God, how unsearchable are his judgements, and wayes past finding out; rather than thwart his truth, which indeede devills hate, men persecute, the wise and learned after the flesh blaspheme, and nature stands astonished and amazed at; but is it not the life, the joy, the crowne of the Saints? with which, so as they have union, so have they strength in their soules, eate of the fatnesse of Gods House, have fellowship with the Sonne, and reade the Mysteries of the Lambe, in the knowledge whereof, that thou with all the Saints maist increase with the increase of God, and grow up to a perfect man in Christ, is the desire and hearty request of
A TREATISE DISCOVERING The prevailing Excellency of the DEATH of CHRIST with the FATHER, by way of Opposition To that Doctrine, That CHRIST dyed a like for all.
IN the Epistle to the Romanes, Chapter the Seventh: Paul that able Minister of the righteousnesse of Faith, applying himselfe to informe the Church of her freedome from the Law, shewes how long the Law stands in force, in these words contained in the first verse, The Law hath dominion over a man so long as he liveth, or rather, as we shall see by the following matter, so long as it (meaning the Law) liveth, which may indeede, without wrong to the seope of the Apostle concerning the substance he alludes unto, be taken up according to the former, onely that his allusion in the second and third Verses cannot be so proper.
For so long as a man liveth, the Law is his Lord, that is, till he become dead to himselfe and live in another, as it was with the Apostle himselfe, and is with all beleeving Saints, according to that, Gal. 2.20. I live, yet not I, but Christ liveth in me, and the life that I live is by the Faith of the Sonne of God, even till this new life be breathed in, the Law exerciseth dominion over a man, but when hee no longer lives, Christ is his life, as Col. 3.4. Ioh. 11.25. 1 Ioh. 5.12. then the Law cannot have dominion over him, for now he is a new creature, and walkes in newnesse of life, 2 Cor. 5.17. Esay 43.19. Rev. 21.5. and therefore the Law, which is the Lord, the Husband, the Rule, the Line, for the old Man, the Naturall Man, the Carnall Man cannot have to doe with him, it being not answerable to that new creature, that is, of such a heavenly, divine, Spirituall, and Evangelicall being, and is above the Law, as much as heaven is above the earth, yea, the new Adam above the old. 1 Cor. 15.47, 48. For as is the heavenly, so are they that are heavenly, and therefore they cannot have union with the Law, or it have dominion over them, they being highly advanced above Dominions, Principalities and Powers, sitting with Christ in heavenly places Ephe. 2.6. Rev. 12.5. and therefore, saith the Church, Other Lords have had dominion over us, but now are they dead unto us, and we are called by thy Name;
So that the force of the Apostles Argument must needs lie here, that if it be so that these Romanes are dead to the Law, that their old man is crucified, Gal. 2.19. that they are ingrafted into the new and true Olive, Rom. 11.17. that they are made alive in Christ, so as that now he is become their Lord, their Husband, Psal. 45.11. 2 Cor. 11.2, 3. then the Law cannot exercise authoritie or Lordship over them.
So that the matter the Apostle here drives at, stands good, the word being lively taken up, but we shall finde this interrupts the Apostles method of expressing himselfe, for he in this first verse, sets forth the Law, as having a dominion [Page 3]belonging to it where it is in force, in the next verse, that he may illustrate his minde, he compares it to the husband, who is the party to whom dominion belongs, and the wife the party in subiection; then to set forth to these beleeving Romanes their feedome from the Law, he argues the case thus, that if the husband be dead, then the wife shee is no longer held under his power, but is delivered from the law of the man that was her husband; so also the Law being dead, which is the husband, the Lord over the earthly and naturall man, then are such to whom it is become thus dead, free from the power or soveraignty thereof, therefore in the 6. Ver. of the 7. to the Romanes, he saith thus, But now wee are delivered from the Law, that being dead, wherein we were held, meaning the Law being dead, so also 2 Cor. 3.7.11. and Gal. 4.24. & 30. verses, so Heb. 10.9. where he shewes the taking away the Law which is abolished. In respect of ministration towards all, that the Gospel, the glad tidings, the righteousnesse of Faith, not the Law, the killing letter, the righteousnesse of man is to be preached to all people and to all persons, and not onely so, but to be abolished, in respect of its power and dominion over the body and Spouse of Christ: so that such as live and move in the Law they are none of his, none of the childten of promise, they are but Ishmaels sonnes of the bond woman, and shall not be heires with the sonnes of the free woman, as Gal. 4.30. and Gen. 21.10. and then also the husband being dead to the wife, that hee carmot direct, injoyne or command her, even the wife also is as dead to such a husband, as not in any wise to stand under his power; and so the case stands betweene the Law and the beleever, that it being dead to him he also becomes dead to it, that whensoever it speakes, it is as the voice of a stranger which he will not heare, John 10.5. though it came in never so smooth a language, and with words as soft as butter to draw him from his Virgin and upright affection, Cant. 1.2. &c. and therefore doth the Apostle change his voyce in [Page 4]that manner; one while he saith the Law is become dead to the beleever, another while that the beleever is dead to it, for the mighty power that workes the death of the Law to the man, must needs worke the death of the man to it, and therefore in the 4. verse, the Apostle saith, So you are become dead to the Law.
Then having by cleare and strong consequence shewed their freedome from servitude or bondage, he falls upon a discovery how this freedome is brought about, which hee saith is by the body of Christ, for no other way is there benefit arising to any.
The first thing I shall minde, is, that it must needs be by a mighty working of the power and Spirit of God, that his death to the Law must be wrought.
Man, as he lies in himselfe, spends and layes out his strength, and all his endeavours in obedience to the Law, working out a right eousnesse to commend himselfe before God, and to raise a relation of being a Son and a Servant to him; Thus Paul prest after a righteousnesse, being under the Law, as himselfe testifies, Galat. 1.14. Acts 9.1. Phil. 3.6. And was blamelesse concerning the Law, had a hot zeale, but not according to knowledge, till it pleased the Lord to open his eyes, and reveale his Son Christ Jesus to him, and to shew him the fellowship of the Mystery of his glorious Gospell, which no man naturally can ever see or discerne, John 3.5. & vers. 31. 1 Cor. 2.14. This the Jews were so zealous after, seeking to establish their own righteousnesse, Rom. 10.2, 3. And this many sons of Hagar, who have high thoughts of their being beleevers, and beloved ones in the sight of God, doe rise early, and lie downe late, eating the bread of carefulnesse, must present faire Jewels to this Calfe, and their Children even the fruit, vigor, and strength of their Soules to this Molech, it is their glory, their riches, yea, their life, for take away their righteousnesse, then goes all their hope, all their comfort; therefore skin for skin, and all they have will they give for this: So that such as bring them the doctrine of [Page 5]the Law, they are the soundest Ministers, and the wellcommest to them, as Christ saith, If one come in his owne name, him ye will receive, but he that shall come forth with the message of the most High, even in the Gospell of Jesus Chrift, which will in no wise give the creature the least glory, but spoiles him, and makes his comelinesse become rottennesse, proclaiming the rest of the Lord, as Isa. 30.15. burning up all their pride, and consuming all their honour, Mal. 4.1. Declaring their righteousnesse to be the greatest wickednesse, such a one, unlesse the Lord in grace open the mystery, which neither learned nor unlearned can reade or understand, Isa. 29.11, 12. They look upon such a person as a pestilent, mischievous person, as an imposter, and deceiver, as an Hereticke, yea, a Libertine, and what not: so deare and precious is their own excellency, and so fast and strong a league is there between the Law and themselves, and therefore did the Scribes and Pharisees so storm and rage against Christ Jesus, when he declared that Publicans and Harlots should inherite the Kingdome of heaven before them, nothing filled them with malignity so, as did the cleare doctrine of the Gospel, which did trample down, vilifie, and count as drosse and dung their righteousnesse: and no greater denyall hath the Gospell at any time, then from such persons who have the greatest possessions of this nature, so that to make men become dead to this their Crowne and glory, it must needs be by a supernaturall, heavenly, and divine power comming into the soule, presenting a surpassing glory, even the righteousnesse of Jesus Christ, the shining forth whereof, causeth repentance from such dead workes, as it is written, Hee that beleeveth, hath ceased from his own workes, Heb. brings a man with Elisha, from his plough, & draws out the soul in hungring & thirsting after the fatness of Gods house, breathing after the person of Christ, the fairest of ten thousands, even as the Hart panteth after the Rivers of water, causeth him then with Paul, to count all but drosse & dung, which was before of so [Page 6]high esteeme, Phil. 3.7. and that that was his glory, becomes his shame, and he seeth it then to be as a menstruous cloth, and filthy rags, Zach. 3.4. This cannot be effected but by the mighty power of God, which raised Christ from the dead, as Ephes. 1.19, 20. Col. 2.12, 13. The which power that raised him from the grave, can cause things to be that were not, and dead things to live; so giving eyes to the blind, eares to the deafe, that they may see and heare those things which the eye of man hath not seene, neither the eare of man heard, as 1 Cor. 2.9, 10. and to this agrees that testimony in Galat. 5.16. If you walke in the Spirit, ye shall not fulfill the lusts of the flesh: The which amongst the rest, are the workes of the Law, Phil. 3.3. The Apostle saith, We rejoyce in Christ Jesus, and have no confidence in the flesh, and then manisests what he meanes by the flesh, and amongst the rest he brings in vers. 6. The righteousnesse of the Law as a fleshly thing, or the work of the flesh, and therefore in that foresaid place, Cal. 5. v. 18. having spoken those foregoing words, vers. 16. he interprets what he meanes by the flesh, for saith he, if ye be led by the Spirit, you are not under the Law, so that to take a man off from the Law, or to make him to be dead unto it, must needs be by the commings in of the Spirit of God, that must exercise power, parting relations, though never so neare, and deare, revealing a surpassing more excellent glory, and so transforming from glory to glory, as 2. Cor. 3. &c,
So that it most plainly appeares, in that the Apostle saith, You are become dead to the Law by the body of Christ, That all his spirituall power is communicated to the sonnes of glory, through the Sacrifice of the body of Christ, and to this, largely answer many places of Scripture with a joynt harmony, as Rom. 6.6. Our old man is crucified with Christ, whereby the Spirit of God commends to us, that in the crucifying of Christ, all his body or Spouse was crucified also; That in the sacrificing of himselfe there was a prevailing [Page 7]with God, that the old Adam might be destroyed in his people, that they might live in him; he gave himselfe, that he might procure to himselfe a peculiar people, zealous, of good worth; to be a peculiar people, is to bee differenced from the world, bearing the Image of Christ, being heavenly, as is the Lord from heaven, neither can any be zealous of good workes, tell they know what is the good and acceptable will of God, which no naturall man can know, now all this Christ gave himselfe for, so againe, 1 Pet. 1.18. There it is manifested, that the redemption from the vain conversation, comes by the blood of Christ, for the vain conversation cannot be taken away, but by the mighty operation of the Spirit of God, destroying the body of sin, as Rom. 8.13. Even this also is imparted through the blood of Christ, so also, Heb. 9.15. How much more shall the blood of Christ purge your Conscience from dead workes, to serve the living God, to purge from dead workes, must needs be by the breathing in the Spirit of Life, wich produceth living workes from the creature to a living Creator, till then all workes are but dead workes, though performed with abundant zeale and strength, the person himselfe being dead from whom they proceed, this also comes by the blood of Christ, so perfecting of the faith is through it also communicated, Heb. 13.20, 21. Yea, all that grace which is so full of life and power to the Saints, comes by Jesus Christ, John 1.17. & 16.14. verses, The which grace of the Lord Jesus Christ, the Apostle still in all his Epistles, sayes that the grace of the Lord Jesus Christ may be with them all, 2 Thess. 3.17, 18.
To this end if we consider the nature of Redemption, what it commends unto us, and then how it is brought about, we shall see the same cleared up, that all spirituall strength is communicated in, by, and through Jesus Christ, in Isa. 35.9. Isa. 51.11. Psal. 107.2. Rev. 14.3. All which places doe lively set forth, that as there is but a number redeemed, some being uncleane, some ravenous beasts, [Page 8]some the earth, which are not redeemed, so also that all these redeemed, either are, or shall be able to sing, to give thankes to God, and to the Lambe that sitteth on the Throne for evermore, and only the redeemed shall learne this new song, Rev. 14.3. And walk in the way of holinesse, which none can doe, till made alive in Jesus Christ, for a dead thing can doe none of these things, as all men by nature, being but as a rotten carkasse, in respect of spirituall services, with which we have to doe, and of which only the Lord accounts, as 1 Pet. 2.5. John 4.24. 2 Cor. 3.17. All the services of naturall men, being but fleshly, uncleane, and dead services, though accompanied with never so much zeale, but this redemption that is accompanied with this everlasting power, comes only by the blood of Christ, Ephes. 1.7. Col. 1.14. Where the testimony of the Apostle is this, That the beleevers have their redemption by the blood of Christ, he saith not they have part of their redemption by this blood, but whatsoever may be said to be redemption, so that if faith, if beleeving, and knowing of the mystery of the Gospell be any part of redemption, or make redemption to be redemption, he declares plainly, that this they have by the blood of Christ, and so more fully, in Rev. 5. Where thus expresly speakes the Spirit, Thou hast redeemed us out of every kindred, and tongue, and nation, and herein commends to us, that they are a people differenced from, and redeemed out of others, which cannot be but by faith, and fellowship in the mystery of the Gospell, and this faith, or difference from others, is only wrought by the blood of Christ, as before is proved, therefore is the Spirit that dwelleth in beleevers, called the Spirit of the Son God, Gal. 4.6.
Object. But some are said to be bought, which deny the Lord that bought them, 2 Pet. 2.1. and therefore all are redeemed, the which words cannot stand in relation to the Church, for then he should have said, denying the Lord that bought you.
Answ. That all men are bonght by Jesus Christ, but how? Not in respect of the redemption from the guilt of sin, and wrath to come, but in respect of their enjoying their lives and being, for all men have their naturall subsistance by him, by him doe all things consist, and thus he bought them, in that he holds the hands of wrath and justice for a season, and therefore these now by the Law of equity ought to honour him, for God would have all men to honour the Son as they honour the Father; Now for these to deny him, trample him under foote by whom they have all the mercies that ever they enjoyed, how then shall these escape swift damnation? Thus may we see clearly that such as are the proper subjects of wrath to come, do receive mercy, are cloathed and sed in this life as well, yea, commonly beyond the Sons of promise, who are as clearly differenced from them, notwithstanding the poverty of one for a moment, and the barne filled with Corne for a night with the other; the one sort being out of Christ Jesus, are out of the promise, the other being in Christ Jesus, are under the promise, yea, all the promises are yea and Amen to them, yea, they are in Christ Jesus, all that are not Reprobates, 2 Cor. 13.5. and therefore freed from condemnation, Rom. 8.1. Rom. 8, 9, 10. yea, the knowledge of the mystery of the hidden Gospell, 1 Cor. 1.7. which are as a sealed Booke to others, is opened to them, Rev. 5. Isa. 29.11. the which, all the wisdome and learning of the flesh cannot in the least measure reach unto, Luk. 10.21. 1 Cor. 11.19, 20, 21. but it must be brought into the soule by the revelation and teaching of the Spirit, John 16.13, 14, 15. 1 Cor. 2.11, 12, 14. 1 Joh. 2.27. then this knowledge comes by the blood of Christ, who thereby hath prevailed to open the booke, Rev. 5.5. and therefore is he faidito give his people an understanding, whereby they know him that is true, 1 John 5.20. the like is testisied concerning Faith, that he is the author thereof, Acts 3.16. Heb. 12.2. Looking unto Jesus, the author and finisher of our Faith, that Jesus that endured the Crosse, as in the same [Page 10]verse, the Spirit witnesseth even Jesus to him that was born and so called, Mat. 1.21. So that it is not as some would have it, that the Godhead only or simply, he as God is the Author, that is, the causer of faith, that gives the first being to it, but looking to Jesus, giving us to understand, that as the Godhead is the Author thereof, so likewise is the Manhood this so prevailing with the Father in the Sacrifice thereof, so as that now, he that was borne, is set downe in the Fathers Throne, as he himselfe saith, I over came and sate downe in my Fathers Throne, Rev. 3.21. which overcomming is by worth and excellency of his death, as Christ saith concerning his Spouse, Cant. 6.4. Psal. 45.11. and she overcomes him through her beauty, Cant. 7.10. and perfect comelinesse which he hath put upon her, Ezek. 16.14. so that as the Manhood workes not at all without the Godhead, so neither doth the Godhead worke without the Manhood, as he himselfe saith, The Father workes hitherto, and I worke, so that as the Father quickneth whom he will, so the Son quickeneth whom he will likewise, which shews their ioynt-working, that whatsoever the Father wills, the Son wills, and whatsoever the Son wills, the Father wills also, as in this he manifests, I and my Father are one, and the Spirit shall take of mine and shew unto you, for all that the Father hath is mine, even as all the Son hath is the Fathers, John 16.15. Iohn 17.10. Now in that all life, faith, spiritoall knowledge comes by the Son, how comes he to be thus highly exalted, but by reason of the prevailing excellency of the Sacrifice of himselfe, as Phil. 2.6, 7, 8, 9, 10. and he hath a purchased possession, which consists not in meate and drinke, but is a Kingdome full of ioy; and peace of the Holy Ghost, and shall for ever remaine, now the Spirit makes all this appeare to be purchased by Iesus Christ, Therefore are beleevers said to be Gods workmanship, created in Christ Iesus: God moves not the least out of his Son.
Object. That Faith cannot be the purchase of Christ, because Faith is by the Spirit of God, which is too high [Page 11]to be purchased by the blood of CHRIST, and therefore it must proceed from a higher cause, even the meere good pleasure of God.
Answ. To which by way of answer.
1. To shew what may be understood concerning this word purchase, by which I understand no more then according to that in Revel. 5.5. where it is said, The Lion of the Tribe of Iudah obtained to open the booke, which is Christ Jesus, it being of singular worth and excellency, God so accepting of it, the spirit and power of working into the hands of Christ, for which end CHRIST gave himselfe, as 1 Pet. 3.18. The just for the unjust, that bee might bring us to God, which cannot be without putting life into us, and therefore are we said to be made nigh unto God by the blood of Christ, Ephes. 2.13. so that in Tit. 2.14 also Ephes. 5.26, 27. Declaring the ends that Christ had in his eye, in giving himselfe to death, which were as the recompence of reward, and as a means of comfort and refreshing to him, that by his death he should bring forth such glorious effects as are there mentioned; and therefore these things being denyed to come by this gift of himselfe, as effects thereof, and as a thing purchased thereby, must needs frustrate the end, and ayme, and desire of Christ, and make his death voide, as not being of worth or sufficiency to compasse things so glorious, as to bring to God, to purchase to himselfe a peculiar people, to sanctifie, to cleanse, to perfect, and to make them spotlesse and unblameable, all which are cut off, and fall to the ground, if the Spirit of God which begets faith, and sets down the soul in the holinesse and innocency of Christ come not by this giving himselfe.
And a second thing by way of answer, to be minded, is, what this Spirit is, wherein, though I am infinitely short in the comprehending of the height thereof, and deepnesse of Christs unfadom'd misteries, yet I conceive there is severall mistakes, as that the Spirit that dwels in beleevers, by which they beleeve, see, and know the mystery of Christ is the [Page 12]person of the Godhead, whereas under the word Father sets forth the whole Godhead, as John 14.7, 8, 9, 10. where Christ declares that he that hath seen him, hath seen the Father, and shewes that all his workes of power, and words of wisdome and knowledge were wrought in him by the Father, and proceeded from none else but from him alone, and this he teacheth us more largely, when he saith, the Son doth nothing of himselfe, but what he seeth the Father doe, that doth he, and the Son knowes not of that day, but the Father only, though he was not ignorant, as he was in union with the Father, as he saith, I in the Father, and he in me; yet as the Son begotten, and borne, knew not.
Now by the Spirit that hath its indwelling and abode in Regenerate persons, is that breathing forth of power from the Essence of the Godhead, which begets formes, and raiseth dead things to life, makes darkness light, sometimes called seven spirits, by reason of the more abounding, and large breathing, or working of God and this Spirit that is full of power and life in revealing the true God, and him whom he hath sent, is also the Spirit of the Son, in that God workes not any thing in the new creation, but wholly by, in, and through Iesus Christ, and therefore this new Spirit revealeth both the Father and the Son, that there is no true knowledge of the one without the other; yea indeed, if we consider Gods proceeding towards man in the old and first Creation, we shall finde he never moved in the least, but through, and in the Son, Let us make man: By him were all things made that were made: He upholds all through, and by the word of his power: So that laying, Before Abraham was, I am, stands true concerning the Manhood of Christ, all things having their being with God, things not manifested to us, and so likewise, That I was daily his delight, Prov. 8. For God ever moved in, and through, and for the excellency of Christ: much more are all his goings forth according to the new Creation; so that now the Spirit is thus purchased by Christ, that the worth and vertue of the Sacrifice of that spotlesse Lambe did prevaile with God [Page 13]to bring forth all his treasury of grace, and all his glorious workes of the new Creation: Or thus, in that God could in no wise give his spirit of Faith, wisdome and revelation, but in, and through Christ, by reason that is could not stand with his infinite holinesse and purity to doe any thing towards vile and sinfull flesh, but in that holy thing Iesus, and indeed it must needs argue want of the knowledge of God and his name, which Christ saith he hath manifested: and why he? but that in all his testimony declares the Fathers co-working with, and in him, that conceive that God should give any mercy but wholly in, by, and through Christ. Again, whereas it is said, these things come from a higher cause then the blood of Christ, even the meere good pleasure of God.
I answer, that we have cause then without doubt to judge that God would have given us all things else without him, for if he give the greater, even the Spirit of faith and wisdome, which is the glory of salvation, that makes salvation to be salvation, heaven to be heaven, yea God to be God, minding in relation to the soul; much more would he have given the lesse, even that which is a thing of no force, and falls to the ground without any effect, without his Spirit, so that he would then surely have spared his only, yea, welbeloved Son from that bitternesse and severity of his unexpressible wrath, which made him cry out, My God my God, why hast thou forsaken me? Againe, If it be possible, let this cup passe from me: But it was impossible, for God could not doe any mercy, all the worke of Salvation would be spoiled if he drunke it not.
Object. Likewise where it is obiected, that Faith is no more the purchase of Christ then Election.
Answ. I answer, Christ was the first begotten of God, even the first in the beginning of the Creation, so that Election never entred into the breast of God before his Christ suffered, so that all his love in Election moved in him, so as it is said he chose us in him, so that as we have minded, he purchased that as well as any thing else.
Object. If Faith be purchased by the blood of Christ, then it cannot be the gift of God, but Ephes. 2.8 it is said to be the gift of God.
Answ. First, that Christ himself is the gift of God, and therefore whatsoever comes by him, must needs be given also, shall we therefore say nothing is purchased by him.
Secondly, we shall finde that that which is purchased, is also given, and said to be given, as Ephes. 1.14. a possession purchased, yet saith Christ, Feare not little flocke, it is your Fathers good pleasure to give you a Kingdome, so Heb. 2. Behold I and the children which God gave me are for signes and wonders, yet he saith, Feed the flocke which Christ hath purchased with his blood, Act. 20.28.
Object. But Christ dyed alike for all, therefore Faith is not the purchase of Christ, for all have not faith: 2. The Gospell is to be preached alike to all: 3. Unbeliefe is a great sin, and of a high condemning nature.
Answ. First, it is impossible but the death of Christ should fully effect all things that were thereby intended, for the Manhood that dyed was acted by the Godhead, Heb. 9.15. He offered himselfe by the Eternall Spirit; the Sonne doth nothing of himselfe, the pleasure of the Lord shall prosper his handiworke, Isa. 53.10. So that the will of God can in no wise be frustrated, unlesse there ware a superiour power, and then should he indeed cease to be God, who is from all Eternity, to Everlasting: But more,
To the first, That he dyed for all, I answer by way of grant, That he did die for all, even all taken at the largest extent, yet not alike for all; and that this may appeare, considering Christ in his Offices, we shall finde they reach to all, but in a different manner and nature, which will much cleare up the matter of difference.
And first, for his Kingly Office, the Scripture witnesseth concerning him, that the government of all things is in his hands, and that all are subjected under his power, if wee should minde this in respect of his Godhead, so doubtlesse none will gainsay: but these testimonies wherein he saith, [Page 15] The Father loves the Son, and hath committed all things into his hands, Ioh. 3.35. Mat. 28.18. so Heb. 2.8. where he saith, That all power is mine, both in Heaven and Earth, and that all things are put in subjection under his feete, Rom. 14.9. Though we see not yet all things subdued, this must needs have reference also to his Manhood, as is declared, Psal. 2.8. He hath given him the Heathen for his inheritance, and the uttermost parts of the earth for his possession, so ver. 10. Be wise now therefore ye Kings, and Learned; kisse the Son lest he be angry, yee that judge the earth: Why so? Why he is King of kings, and Lord of lords, he hath power in his hands over you all, and this shall one day more fully appeare, that all power and judgement is in his hands, for he shall be Iudge of all, Mat. 16.27. Act. 17.31. so that he hath still steered the course of all things, though his Church hath been trampled under foot, and the adversaries thereof have been drunke with the blood of the Saints, for not worshipping the Dragon, yet in all these things his will was but fulfilled, though as these things were done by the adversaries, he was opposed, and they wager war against him: but now in respect of the vessels of mercy prepared for glory, he is a King of another nature, and in another manner, subjecting them to the Scepter of grace, redeeming them out of bondage from Sathan, leading captivity captive, binding the strong man, and setting up his Throne in their soules, thus is he only King of Saints, riding forth upon the word of truth, Psal. 45.4. brings his Church into obedience to himselfe, sitting upon the Throne of David, being that one Lord, and one Law-giver to his spirituall Subjects, upon whose shoulders the government is laid, Isa. 9. Therefore commands he all his servants as they tender his honour and Soveraignty, and their allegiance unto him, not to call any man Lord and Master, or to be the sertants of men, 1. Cor. 7.23.
Secondly, in respect of his Priestly office, we shall finde this of the like extent, minding it after this different nature also, as first concerning the injoyment of naturall life, as before was minded, this is one benesit by his death, otherwise [Page 16]justice must needs breake forth in a moment on all the children of wickednesse; but secondly, that he might be the Standard of Salvation to the world, and an Ensigne to the Nations, lift up as the brazen Serpent in the Wilderdernes, to be preached and propounded to all, to this end he dyed for all; now he could not be thus preached and propounded to all, unlesse he had all fulnesse in himselfe, and he would not have all fulnesse in himselfe; if his death was limited to the elect, then his fulnesse could not extend any further: but it plainely appeares that he hath a fulnesse which in it selfe is sufficient for more then the elect, for else God could not without mockery, which be it farre from us once so to imagine; tender him in the meanes, the meanes being tendred alike to all, therefore in this respect he tasted death for every man, Heb. 2.9. that he might have all fulnesse in himselfe for all men, and thus for all men, to wit, to be preached to all, and that he might invite all men unto him for life; thus preparing a feast for some that never tasted thereof, Matth, 22. having in himselfe all fulnesse of life, satisfaction, and reconciliation for all sinne and sinners, as 1 John 2.2. hee meanes not that hee hath reconciled all persons, for that in stead of comforting the failing Christians, the which the Apostle indeavors would discomfort, for how can this be matter of consolation, that not only I, but all the world are reconciled, being the greatest number, which shall be subjects of wrath, & therfore upon that ground, so may I also, if the words were to be applyed so, but the thing there intended is, that he hath all fulnesse of propitiation in himselfe for all sinnes whatsoever, and therefore upon this ground may yee, and ought the Gospell to be preached unto all people, and persons whatsoever, according to the command of grace, saying, whatsoever Citie or House yee enter into, say peace be unto it; go preach the Gospell to every Creature, and in this sence, namely concerning the ministery and lifting up of this Standard in the preaching, speakes the Apostle when he saith the free gift came upon all men unto Justification of life, Rom. 5. and 2.5. he hath committed to us [Page 17]the ministry of reconciliation, that is to say, God was in Christ, reconciling the world to himselfe, in which he opposes the ministry of the Gospell to the ministry of the Law, for that was not a ministry of reconciliation, but of wrath and vengeance, a killing letter, strictly iudging sin, & arraigning the creature, whereas the Gospell, let sin be never so enormous unto them, yea, though Harlots, the Gospell doth not threaten damnation to such, but freely tenders, propounds, and preacheth righteousnesse, and salvation, and remission of sins by Jesus Christ, and thus Christ takes away the sins of the world, and is reconciling the world, not remitting their sins, not in respect of having freed all from the guilt thereof, for if we should so understand, imputing then the whole world must needs come under the blessing, Psal. 32.1, 2. which is impossible, but in respect of the ministry it stands true, for if God should come forth and charge sin upon the creature, and threaten it, how then could it be a ministry, of reconciliation? and according to this are we likewise to conceive of that Joh. 3. God so loved the world, that he gave his only begotten Son, that whosoever, &c. That God having provided all fulnesse in his Son, hee now gives him as a Standard to the world, as the brazen Sepent, to be lift up to all, preached to all, to invite, to perswade, and to beseech all to come to him, where we must distinguish of a two-fold gift of Christ, the one according to this, which is to the world, which is but outward, and in the meanes only; the other, which is that speciall gift of Christ to his people, being by an effectuall power exhibited to their soules, thereby partaking of his fulnesse, but he is not thus given to the world, for how shall he not with him give (us) all things else, in mating, tht nothing shall bee withheld from those to whom he is thus given; Alluding to that tharryed estate wherein he hath freely extended his Son to them, and therefore will much more give the dowry even as there is a two fold love also, one outward, in respect of that speciall love, which sets all that power and wisdome that is in God aworke towards the hyer of that [Page 18]love; but he not so loves the world, and that it may appeare so, let us consider these words, that notwithstanding that love, and that gift, that world shall perish; so that by world cannot be meant, as some conceive, the Elect, for they shall not perish, nor by that love, a speciall love, nor by that gift of Christ, such a gift as the Apostle in the foregoing place speakes of: for if so, then the words must bee thus read, God so loved the Elect, that whosoever of the Elect should beleeve, should be saved: which plainly infers then, that some of the Elect shall not beleeve, but perish, and that the speciall love of God were mutable, notwithstanding he hath said he will reft in his love, and repentance is hid from his eyes, and that he had given all to some before they were, having made knowne to the heires of salvation the immutability of his Counsell, and albeit God had in a peculiar manner given his Son, yet he would not give the dowry, even Faith, Justification, and Remission of sins, all which in any indifferent eye, naturally goes out of such an Exposition of that Scripture, and so raseth out the glorious Gospel, and glory of God, and his people.
Object. If it be objected, that that is not a love to give Christ so only in the meanes, or in the ministry, because no power going along to cause them to imbrace it, turnes to their destruction, and the greater aggravation of wrath.
Answ. I answer, this evill effect proceeds from the mighty workings of the Serpent in them, and not from the meanes of grace, which in it selfe is simply good, and the case stands alike concerning worldly blessings, the which in themselves are good, yet through abuse, become curses in respect of the punishment is thereby produced, yet in themselves they are blessings and mercies; so to give the ministry of Reconciliation, is in it selfe an act of love, and the like is held forth in that Iohn 12.47. If any man saith Christ heare my words, and will not beleeve, I judge him not, then comes the reason, For I came not to judge the world, but to save the world, in the which reason he plainly infers, that he judgeth not him, but came to save him, and he that will not [Page 19]beleeve that, at the last shall be judged by the word which he hath spoken; to which upon the same ground might be objected, that he came not to save, but to condemne, by reason that man hath not power to beleeve these his words by which he must be iudged; whereas indeed in that hee useth that meanes towards him and to the world that tends to salvation, so he might truely be said to come to save the world.
But now he is in a different nature a Saviour, and in another maner unto his Spouse, having perfectly and fully sanctified and cleansed them in himself, for saith the Scripture, he gave himself for his Church, that he might sanctifie and clense it, and present it without spot or wrinckle, or any such thing, had he so given himselfe for the world, then should the state of none been different from, but as happy as his spouse, and why doth he say he gave himselfe for his Church, unless he put a difference between persons in his death, and also in that he saith that he might present it spotlesse and unblameable, then if the world lieth under blame for not beleeving, as indeed it doth, and fall into all sinne as he saith, because yee beleeve not in me you shall die in your sinnes, then hath he for his Church purchased or obtained faith and whatsoever makes for her happinesse or happy condition beyond the worlds, so hee in a peculiar manner sacrificed for his Church as the nearest and dearest to him, and to this agrees that saying, That he perfected for ever by one offering them whom he sanctified, that is, them that hee set apart to sanctifie, even his Spouse, which was ever in union with him even before she was, and was chosen in him, imboweled in him, these he perfected for ever, hee perfected, performing and providing all that conduced to their perfection by that one offering also; yea when we were enemies we were reconciled, therefore in a speciall and peculiar manner he offered himselfe for his body, and therefore is it that he is not onely as a Treasury or an Ensigne, but hee is a treasury opened to them, that he doth not onely call them as he doth others to come to him for life, but he opens [Page 20]himselfe to them, so as that vertue or life goes out of his Ensigne to them and brings them unto him, for if all life be in the sonne, how shall they indeed come unlesse hee fetch them, how can such that by wallowing in their blood live, till he saith live, Ez [...]k 16. and therfore doth the Scriptur speake so variously, one while that hee dyed for all, tasted death for every man, and other time, that he laid downe his life for his Sheepe, that he came to save his people from their sinnes, and offend not thy brother for whom Christ dyed, feede the fl [...]cke that he hath purchased with his blood, Act. 20.28. proclayming his death to a remnant, this blood of the New Testament for remission of their sinnes.
So in respect of his propheticall office it evidently appeares he spake to many which heard him not, both by his Prophets and Apostles, all the day long have I stretched out my hand to a stiffe necked and gainesaying people, and Lord, who hath beleeved our report, and O Jerusalem how oft would I have gathered, &c. Isa. 49. sending my Prophets early and late, I have spent my strength in vaine, which is true in respect of any good or benefit that his preaching hath wrought by his uttering his voyce to some, as Wisedome oft complaines, Prov. so also that in Matth. 13. he casts his seed on divers sorts of ground onely one brought forth fruit; So Acts 13.46. and Act. 3.23. Matth. 22.4, 5. in all which places it appeares that he goes forth to teach and preach to more then to the Elect, calling and inviting them to come to him, yet notwithstanding he is not so a Prophet to any, as to his Spouse, though he preacheth to more then them, as hath beene said before, the which he doth for divers reasons, as first he invites all to come to him, which abundantly commends to his people his fulnesse, and that in their fathers house is bread enough, there being enough for others that perish, could they come to him there must needs be enough for them. 2. Being that he invites so many and so freely, yea wooing and beseeching them to be reconciled, and this swallowes up those feares and doubts that arise in Gods people, that God is not so ready to imbrace, freely to give [Page 21]his Christ with all his treasury, of which, namely that God is ready and willing to extend him who is in himselfe so precious, unlesse the soule be perswaded it cannot sit down in the rest of God, and triumph in Jesus Christ, for it is not enough to know Christ to be a mighty Saviour, but also a possible Saviour, as I may say, or a Saviour to be interessed in, or to be injoyed; notwithstanding all unrighteousnesse, which must be by Gods declaring of himselfe in Christ, in the ministry, by the power of the Spirit, that hee freely gives a true fight thereof, and saves thee onely for his names sake, not for thy righteousnesse which stinkes in his nostrills; and thus the soule being taught by such a ministration, great is the peace thereof, Esa. Thirdly, to have such as perish without excuse, who had matter to have pleaded with God that they could have beleeved in his Christ (man naturally having high thoughts of himselfe) if hee had beene preached unto them, but thus comes their mouthes to be stopped, and they shall hereby sit downe in silence at the day of wrath, quarrelling with themselves, and not with God, iustifying him in their condemnation, for he proffered his Christ to them, beseeching them (so stooping to vile man to be reconciled) but they would none of him, but rejected him; but now he is so a Prophet unto his people that were in him from all eternitie, that he not only speakes, but causeth them to heare, hee gives them wisedome and understanding, 1 Cor. 1.30. 1 Joh. 5.20. Joh. 5.23. let them be never so dead, yet he that could raise Lazarus out of the grave, will make them to heare his voyce and live; did hee speake so to the world, not one should miscarry, therefore we must take up these things by way of distinction, and the Scripture beares it out, it is said, many are called but few chosen, yet he saith, Rom. 8.30. whom he predestinate, them hee also called, wherein is held forth a twofold call, the one outward, the other inward, and accompanied with mighty workings, of God: So Rev. 19.9. blessed are they that are bidden to the Lambes Supper, yet he invited many, Luke 14.16, 17. which were not blessed, so that here I understand [Page 22]to the one there went forth onely the ministery, to the other the power accompanying that ministry, which compelled them to come, being a bidding, with a voice of power, Luke 14.23. according to the tenour of the new Covenant, they shall be all taught of God, informing us, that notwithstanding all the teachings by man, there can bee no availing without Gods going forth with power, as saith the Apostle, Paul may plant and Apollos may water, but it is God that giveth the increase: What is Paul or Cephas, but Ministers of your joy, and according as God gave to every man the measure of faith, 1 Cor. 3.5, 6, 7. But that these things may be the better cleared up, the difference lies thus: Concerning the going forth of Christ in his Offices; For this Kingly office of Christ, as it is exercised to some, may be opposed; bring forth those my enemies that will not have me to raign over them. But as it goes forth to the Vessels of mercy, so it is not, nor can be opposed, for there he workes in his mighty power, binding the strong man, and taking possession, leading the soule a glorious Captivity to himselfe, giving Repentance, whereby they recover themselves out of the snare of the devill, which is a worke of his Princeship or Kingly office, to cause repentance, it consisting not as some conceive, in the forsaking of sin, and reforming the life, but even a turning the creature from that that is the glory and beauty of such Reformers, even their owne righteousnesse, that they no longer glory in themselves, but alone in him; So also in the Propheticall office, He so teacheth some, that they may, and doe resist, Ye have alway resisted the Holy Ghost, Acts 7.51. How oft would I have gathered you, but you would not: I said, in rest and quietnesse shall you beleeve, as confidence and assurance shall be your strength, but you would not, by reason that he opens his mouth in Parables, no power going along to unvaile the hidden mistery, Luke 2.43. But now the preaching the Gospell by the Holy Ghost, 1 Pet. 1.12. Sending strength along with the Ministry to such as were chosen in [Page 23]him, and ordained to be heires of life, to be presented spotlesse in him, being made perfect through Christ, that hee might bring many Sons to glory, Herein is it given to them to know the mysteries.
So also that concernes his Priestly office, that Salvation which he brings into the world, and tenders some putting from them, judging themselves unworthy of eternall life, no lasting salvation, Acts 13.46. compared with Act. 28.28. Heb. 2.3. whereas such as were from all eternity encompast in the salvation and righteousnesse of Christ, whom he also foretold, and gave himselfe for, that he might clense by one offering: Salvation cannot be tendered in vaine, but shall in due time break forth upon them: To conclude and summe up all, if he dyed alike for all, then would hee teach all alike, and raign over, and exercise Soveraignty over all alike: for is Christ divided: If he made no difference in his death, he would make no difference in his life: But he dyed for our sins, and rose again for our Instification, where the Apostle particularizeth his death; to some he offering himselfe with a peculiar relation, to some persons which were the dearest to him, and were sanctified or set apart by the Eternall decree, to be his peculiar treasure, and the wife of his bosome; whereas for others he no way sacrificed himselfe, then as providing a fulnesse in himselfe, and not in relation of salvation to their persons, as he did for his Spouse, and so many as he dyed for, he rose againe for their justification; that the one is of as large extent as the other, even his rising to justifie, as well as his dying for sin; and therefore being he so dyed, not only that they might have sanctification by his death, but that he might sanctifie a people, he is risen to see that effected, which he bought at so deare a rate: and thus saith the Scripture, we are begotten by his Resurrection, 1. Pet. 1.3. Saved by his Resurrection, 1 Pet. 3.21. Hee being risen to that end, to make good that he dyed for, so that it cannot be that he dyed for all alike.
Likewise if faith be the purchase of Christ, or come by his death, therein it also appeares that that doctrine cannot bee true: If unbeliefe be a sin, and a condemning sin is maintained by such as conceive he dyed alike for all, be forgiven by the blood of Christ, as it wholly must, for without shedding of blood there is no remission, and by his blood we have forgivenesse of all sin, Ephes. 1.7. Even the sin of unbeliefe. Which Paul and all the rest are guilty of, then it cannot be that he dyed for all alike, by reason that many have not the forgivenesse of this sin, and consequently of none, and if it be so, that this sin of unbeliefe be forgiven without satisfaction by the blood of Christ, for it amongst the rest, then God could forgive that high condemning sin of unbeliefe, without impeachment of his Justice as well as any other, this being of as deep a dye.
Againe, if faith also be not the purchase of Christ, then is he not in a speciall manner a Saviour, albeit it is said of God, that he is the Saviour of all, especially of them that beleeve, the same, as due honor ought to be applyed to Christ, for he would have all men honour the Son, as they honour the Father; but he cannot be a speciall Saviour to beleevers, unlesse he hath done something more for them, then for the world, and if faith come not by him, then hath he done no more, for whatsoever he hath done, can be of no advantage, the which staines all his glory; and it concernes all, well to consider that saying, He that honoureth not the Son, honoureth not the Father; His soul hath travelled for a people, and for that which is the glory and the life of that people, and hee will be satisfied in the travell of his soul; either then it is matter of satisfaction to him, that his people should be raised up to the life of faith, or else faith is the travell of his soule, for he is fully satisfied in that which is his owne travell, and therefore in nothing else but that.
Thus Christian Reader, I have briefly endeavoured to declare unto thee the extent of the death of the Lord Iesus Christ: If thou shalt reap any benefit thereby, let the Lord of heaven have all the glory of it. Farewell.