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 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 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 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 Ezâ—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 flâ—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 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 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 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
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 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 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 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 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 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 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 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