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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.


And one of the Elders ſaid unto me, weep not, behold the Lion which is of the Tribe of Juda, the roote of David, bth obtained to open the Booke, and to unlooſe the Seales thereof. Rev. 5.5.
And they ſang a new Song, ſaying, thou art worthy to take the Booke, and to unlooſe the Seales thereof, becauſe thou waſt killed, and haſt redeemed us to God by thy blood, out of every Kindred and Tongue, and People, and Nation. Rev. 5.9.
But none could learne that Song but the Hundred Forty and Foure Thouſand which were bought from the Earth. Rev. 14.3.

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 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 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 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, 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. 1So 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. 2here 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, for Chriſt refuſeth to pray for the world, John 17.9. but for all the Elect number which yet beleeve not hath he prayed for, verſ. 20. But ſecondly, 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 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

Richard Marryat.

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 do­minion3 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 in4 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 of5 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 ſo6 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 pre­vailing7 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,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 ſame10 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 high11 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 the12 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 God13 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,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, other­wiſe16 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 us17 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 that18 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 not19 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 opens20 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, Ezk 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 flcke 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 give21 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 underſtand22 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 in23 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.

Richard Marryat.

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TextA 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 guilt and curse of the Law. / Written for the satisfaction of some, if it may be. By Richard Marryat.
AuthorMarryat, Richard..
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Bibliographic informationA 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 guilt and curse of the Law. / Written for the satisfaction of some, if it may be. By Richard Marryat. Marryat, Richard.. [8], 24 p. Printed for William Larnar, and are to be sold at his shop in little Eastcheape,London :1642.. (Thomason received his copy on July 27, 1643.) (Thomason annotation: 'the guilt and curse of' crossed out and replaced by the same phrase in MS.; "July ye 27 1643".) (Reproduction of the original in the British Library.)
  • Redemption -- Early works to 1800.

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Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial principles

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database ( The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

Publication information

  • Text Creation Partnership,
ImprintAnn Arbor, MI ; Oxford (UK) : 2012-10 (EEBO-TCP Phase 2).
  • DLPS A89553
  • STC Wing M720
  • STC Thomason E61_24
  • STC ESTC R13613
  • EEBO-CITATION 99859507
  • PROQUEST 99859507
  • VID 111593

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.