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
alludes unto be taken up according to the former onely that his allusion in the second and third Verses cannot be so proper For so long as a man liveth the Law is his Lord that is till he become dead to himselfe and live in another as it was with the Apostle himselfe and is with all beleeving Saints according to that Gal. 2.20 I live yet not I but Christ liveth in me and the life that I live is by the Faith of the Sonne of God even till this new life be breathed in the Law exerciseth dominion over a man but when hee no longer lives Christ is his life as Col. 3.4 Ioh. 11.25 1 Ioh. 5.12 then the Law cannot have dominion over him for now he is a new creature and walkes in newnesse of life 2 Cor. 5.17 Esay 43.19 Rev. 21.5 and therefore the Law which is the Lord the Husband the Rule the Line for the old Man the Naturall Man the Carnall Man cannot have to doe with him it being not answerable to that new creature that is of such a heavenly divine Spirituall and Evangelicall being and is above the Law as much as heaven is above the earth yea the new Adam above the old 1 Cor. 15.47 48. For as is the heavenly so are they that are heavenly and therefore they cannot have union with the Law or it have dominion over them they being highly advanced above Dominions Principalities and Powers sitting with Christ in heavenly places Ephe. 2.6 Rev. 12.5 and therefore saith the Church Other Lords have had dominion over us but now are they dead unto us and we are called by thy Name So that the force of the Apostles Argument must needs lie here that if it be so that these Romanes are dead to the Law that their old man is crucified Gal. 2.19 that they are ingrafted into the new and true Olive Rom. 11.17 that they are made alive in Christ so as that now he is become their Lord their Husband Psal 45.11 2 Cor. 11.2 3. then the Law cannot exercise authoritie or Lordship over them So that the matter the Apostle here drives at stands good the word being lively taken up but we shall finde this interrupts the Apostles method of expressing himselfe for he in this first verse sets forth the Law as having a dominion belonging to it where it is in force in the next verse that he may illustrate his minde he compares it to the husband who is the party to whom dominion belongs and the wife the party in subiection then to set forth to these beleeving Romanes their feedome from the Law he argues the case thus that if the husband be dead then the wife shee is no longer held under his power but is delivered from the law of the man that was her husband so also the Law being dead which is the husband the Lord over the earthly and naturall man then are such to whom it is become thus dead free from the power or soveraignty thereof therefore in the 6. Ver. of the 7. to the Romanes he saith thus But now wee are delivered from the Law that being dead wherein we were held meaning the Law being dead so also 2 Cor. 3.7.11 and Gal. 4.24 30. verses so Heb. 10.9 where he shewes the taking away the Law which is abolished In respect of ministration towards all that the Gospel the glad tidings the righteousnesse of Faith not the Law the killing letter the righteousnesse of man is to be preached to all people and to all persons and not onely so but to be abolished in respect of its power and dominion over the body and Spouse of Christ so that such as live and move in the Law they are none of his none of the childten of promise they are but Ishmaels sonnes of the bond woman and shall not be heires with the sonnes of the free woman as Gal. 4.30 and Gen. 21.10 and then also the husband being dead to the wife that hee carmot direct injoyne or command her even the wife also is as dead to such a husband as not in any wise to stand under his power and so the case stands betweene the Law and the beleever that it being dead to him he also becomes dead to it that whensoever it speakes it is as the voice of a stranger which he will not heare John 10.5 though it came in never so smooth a language and with words as soft as butter to draw him from his Virgin and upright affection Cant. 1.2 c. and therefore doth the Apostle change his voyce in that manner one while he saith the Law is become dead to the beleever another while that the beleever is dead to it for the mighty power that workes the death of the Law to the man must needs worke the death of the man to it and therefore in the 4. verse the Apostle saith So you are become dead to the Law Then having by cleare and strong consequence shewed their freedome from servitude or bondage he falls upon a discovery how this freedome is brought about which hee saith is by the body of Christ for no other way is there benefit arising to any The first thing I shall minde is that it must needs be by a mighty working of the power and Spirit of God that his death to the Law must be wrought Man as he lies in himselfe spends and layes out his strength and all his endeavours in obedience to the Law working out a right eousnesse to commend himselfe before God and to raise a relation of being a Son and a Servant to him Thus Paul prest after a righteousnesse being under the Law as himselfe testifies Galat. 1.14 Acts 9.1 Phil. 3.6 And was blamelesse concerning the Law had a hot zeale but not according to knowledge till it pleased the Lord to open his eyes and reveale his Son Christ Jesus to him and to shew him the fellowship of the Mystery of his glorious Gospell which no man naturally can ever see or discerne John 3.5 vers 31. 1 Cor. 2.14 This the Jews were so zealous after seeking to establish their own righteousnesse Rom. 10.2 3. And this many sons of Hagar who have high thoughts of their being beleevers and beloved ones in the sight of God doe rise early and lie downe late eating the bread of carefulnesse must present faire Jewels to this Calfe and their Children even the fruit vigor and strength of their Soules to this Molech it is their glory their riches yea their life for take away their righteousnesse then goes all their hope all their comfort therefore skin for skin and all they have will they give for this So that such as bring them the doctrine of 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
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