A Short TREATISE DISCOVERING THE prevailing Excellency of the death of Christ with the Father, by way of opposition to that DOCTRINE, That Christ died alike for All.  
Declaring in whom only the Saint's happiness doth consist by means of this their purchased REDEMPTION: ALSO THEIR FREEDOM FROM the 〈◊〉 and 〈◊〉 of the LAW.  
Written for the satisfaction of some, if it may be.  
BY RICHARD MARRYAT.  And one of the Elders said unto me, weep not, behold the Lion which is of the Tribe of Juda, the root of David, b●th obtained to open the Book, and to unloose the Seals thereof. Rev. 5.5. And they sang a new Song, saying, thou art worthy to take the Book, and to unloose the Seals 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 learn that Song but the Hundred Forty and Four 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 Eastcheap, 1642.   

To the Christian Reader.  
JEsus Christ, who is the brightness of his Father's glory, and the express Image and Character of his Person, of whose fullness 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 darkness: Hence have the great Rabbis and learned Doctors so in all ages stumbled at the stumbling stone, even at this Jesus, he not unvailing himself, who is as a sealed fountain, and a hidden vision, which neither learned nor unlearned can read, but to whom he opens (who opens and none can shut) there is the knowledge of good say, and dark Parables, which are as Paradoxes to the world, which in wisdom 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 pity, in case I have in any wise miscarried, who am privy to myself of exceeding insufficiency in these high affairs of the Son of glory; who while on earth, was in heaven, dwelled 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 blind him, being that thy proud imaginations are subjected 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 seen 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 proceed from the spirit of pride and blindness, swelling words, bitterness, evil and malicious reports, judging and condemning me; as many, by reason of this matter in hand have already done, but I pass 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 drawn swords, yet will keep me and all the sons of mercy from every evil word and work unto his everlasting Kingdom.  
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 himself by weak and unlikely instruments, that so the excellency may be of himself and not of man.  
Thirdly, Neither do I fear that thou wilt charge me with presumption, for if he be the only daystar, there then lies an especial engagement on such that are taught by him, that they sound forth and declare what they have received, which is one principal 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 affairs and high Acts, and he gives in charge, when thou art converted, strengthen thy brother; what ye have seen in secret, proclaim on the house top; he never lighted a candle to be put under the bushel, but still wrought up his servauts into a spirit of Testimony, We cannot but speak the things (saith the Apostles) that we have seen and heard.  
When Jesus Christ ascended on high, he gave gifts unto men, not that they should be held in unrighteousness, but for the building up of the Saints, and perfecting his body, and only the evil servant that looks on God, as reaping where be sowed not, hides his Talon, did he know him as the true God, sowing and communicating all, he would have improved his Talon, to the honour of God; and this is one prevailing cause with me to make me speak 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 universal Redemption, which is the only and main thing that is in this matter contended against, as I doubt not but any indifferent Reader will easily discern and soon perceive, that such Reporters were too willing to speak perverse things against me; men always have, and still do run upon extremes, 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 only for the Elect; against these two I have hear to deal, both of which do fail in answering the Scriptures, and the mind 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 between the believing Gentle and the believing Jews, 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 Jews, and to a people in such a state, in which all are, notwithstanding they have the means and ministry of grace amongst 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 speaks to Reason, through which God works, accompanying it with his mighty power, in raising the soul to faith, for saith the Scripture, How shall they believe 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 universal redemption whereby they do tread down the holy City, which is the dwelling place only of the heirs of life, it being the mystery hid in God, or the invisihle truth, or temple whereinto only such that God by the spirit of wisdom and Revelation opens unto, and by a mighty arm reacheth in, do enter and sit down, and worship it; being the perfection if beauty, or the Lamb itself, which is that great mystery the Apostle speaks of, and Angels pry into, into which not one could ever enter or pass one jot beyond the outward Court, did not the Holy Ghost itself over-shaddow the soul and make it a cirizen of this holy city.  
Herewith agrees this following testimony, but that I may the more fully and plainly witness to the truth against the judgement of such that say Christ died only for the Elect, and to uphold, that do affirm, that by the world in many places is meant the Elect, and by such general expressions as (All) and every one is meant only some: I shall here apply myself having spoke but little thereof in the following Treatise, principally dealing against that of his dying alike for All, to show the ungroundedness of such expressions.  
As first concerning those general expressions, 2 Cor. 5.14.15. Heb. 2.9. and many other places, we may not restrain and limit them; for is it not flatly to oppose God, that when he 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 equal a crime to add, as to diminish; but yet is there not as good ground to affirm that by some is meant All, and when God testifies 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 door to the over turning and rasing out all direct, absolute, and positive truths of God; yea doubtless for as for that part of the new Covenant which is firm and everlasting, they shall be all taught of God, no may we say upon as equal a ground, but some shall be taught of God, some shall believe and know his mysteries without his teaching even by the light, of Nature; so likewise when the Scripture declares the blood of Christ cleanseth us from all sin, and by him we have the forgiveness of all iniquity; may not this be contradicted in the same manner, by all, is meant some, therefore we have but the forgiveness of some iniquity by the blood of Christ, some we must procure the forgiveness of by our ●●re, or mourning, or prayers; so when the Spirit also witnesseth concerning the Body and Church of Christ, that by the effectual 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, unuseful and unprofitable, though truly and really members of the body of Christ, which in a body natural is not so; a good, or rather unsound Argument indeed 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 down in darkness.  
Obj. 1 So that such general expressions must necessarily be taken up at the largest exetnt in some sense or other; and whereas it is Objected that when it is said, all the world wandered after the Beast, but by All, must be meant some, for the servants of God do not worship him, or wander after him.  
Ans. Yet nevertheless 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 John's Baptism; Obj. 2 here All must intent some, for all persons came not.  
Ans. The Scripture hath not to do with all persons, but with persons out of all parts, as it plainly interprets itself, saying, And the Regions, now by Regions it were ridiculous to understand People; therefore not all the people, but people out of all parts came, etc. and so all Judea came to John's Baptism.  
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 believe not hath he prayed for, vers. 20. But secondly, to be brief, 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 do these places plainly declare, that even the heirs of special 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 known to the heirs of salvation, the immutability of his counsel, with whom there is no variableness, 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 concern such that profess knowledge of the true God and to plead his honour, as it beseems indeed the sons of Grace to have care of dealing perversely with the Lord; were it not better if we cannot sound his wisdom and see his footsteps in many things, to cry out with Paul, Rom. 11.33. Oh the deepness both of the riches and knowledge of God, how unsearchable are his judgements, and ways past finding out; rather than thwart his truth, which indeed devils 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 crown of the Saints? with which, so as they have union, so have they strength in their souls, eat of the fatness of God's House, have fellowship with the Son, and read the Mysteries of the Lamb, in the knowledge whereof, that thou with all the Saints mayst 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 died a like for all.  
IN the Epistle to the Romans, Chapter the Seventh: Paul that able Minister of the righteousness of Faith, applying himself to inform the Church of her freedom from the Law, shows 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 indeed, without wrong to the seope of the Apostle concerning the substance he alludes unto, be taken up according to the former, only 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 himself and live in another, as it was with the Apostle himself, and is with all believing 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 Son of God, even till this new life be breathed in, the Law exerciseth dominion over a man, but when he no longer lives, Christ is his life, as Col. 3.4. joh. 11.25. 1 joh. 5.12. than the Law cannot have dominion over him, for now he is a new creature, and walks in newness 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 Natural Man, the Carnal Man cannot have to do with him, it being not answerable to that new creature, that is, of such a heavenly, divine, Spiritual, 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 Romans are dead to the Law, that their old man is crucified, Gal. 2.19. that they are engrafted 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 authority or Lordship over them.  
So that the matter the Apostle here drives at, stands good, the word being lively taken up, but we shall find this interrupts the Apostles method of expressing himself, 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 mind, he compares it to the husband, who is the party to whom dominion belongs, and the wife the party in subjection; then to set forth to these believing Romans their freedom from the Law, he argues the case thus, that if the husband be dead, than the wife she 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 natural man, then are such to whom it is become thus dead, free from the power or sovereignty thereof, therefore in the 6. Ver. of the 7. to the Romans, he saith thus, But now we 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 shows the taking away the Law which is abolished. In respect of ministration towards all, that the Gospel, the glad tidings, the righteousness of Faith, not the Law, the kill letter, the righteousness of man is to be preached to all people and to all persons, and not only 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' sons of the bond woman, and shall not be heirs with the sons of the free woman, as Gal. 4.30. and Gen. 21.10. and then also the husband being dead to the wife, that he carmot direct, enjoin 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 between the Law and the believer, that it being dead to him he also becomes dead to it, that whensoever it speaks, it is as the voice of a stranger which he will not hear, 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. etc. and therefore doth the Apostle change his voice in that manner; one while he saith the Law is become dead to the believer, another while that the believer is dead to it, for the mighty power that works the death of the Law to the man, must needs work 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 clear and strong consequence shown their freedom from servitude or bondage, he falls upon a discovery how this freedom is brought about, which he saith is by the body of Christ, for no other way is there benefit arising to any.  
The first thing I shall mind, 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 himself, spends and lays out his strength, and all his endeavours in obedience to the Law, working out a right eousnesse to commend himself before God, and to raise a relation of being a Son and a Servant to him; Thus Paul pressed after a righteousness, being under the Law, as himself testifies, Galat. 1.14. Acts 9.1. Phil. 3.6. And was blameless concerning the Law, had a hot zeal, but not according to knowledge, till it pleased the Lord to open his eyes, and reveal his Son Christ Jesus to him, and to show him the fellowship of the Mystery of his glorious Gospel, which no man naturally can ever see or discern, John 3.5. & vers. 31. 1 Cor. 2.14. This the Jews were so zealous after, seeking to establish their own righteousness, Rom. 10.2, 3. And this many sons of Hagar, who have high thoughts of their being believers, and beloved ones in the sight of God, do rise early, and lie down late, eating the bread of carefulness, must present fair Jewels to this Calf, and their Children even the fruit, vigour, and strength of their Souls to this Molech, it is their glory, their riches, yea, their life, for take away their righteousness, 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 own name, him ye will receive, but he that shall come forth with the message of the most High, even in the Gospel of Jesus Chrift, which will in no wise give the creature the least glory, but spoils him, and makes his comeliness become rottenness, 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 righteousness to be the greatest wickedness, such a one, unless the Lord in grace open the mystery, which neither learned nor unlearned can read or understand, Isa. 29.11, 12. They look upon such a person as a pestilent, mischievous person, as an imposter, and deceiver, as an Heretic, yea, a Libertine, and what not: so dear 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 inherit the Kingdom of heaven before them, nothing filled them with malignity so, as did the clear doctrine of the Gospel, which did trample down, vilify, and count as dross and dung their righteousness: and no greater denial hath the Gospel 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 Crown and glory, it must needs be by a supernatural, heavenly, and divine power coming into the soul, presenting a surpassing glory, even the righteousness of Jesus Christ, the shining forth whereof, causeth repentance from such dead works, as it is written, He that believeth, hath ceased from his own works, Heb. brings a man with Elisha, from his plough, & draws out the soul in hungering & thirsting after the fatness of God's 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 dross & dung, which was before of so high esteem, Phil. 3.7. and that that was his glory, becomes his shame, and he seethe 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, ears to the deaf, that they may see and hear those things which the eye of man hath not seen, neither the ear of man heard, as 1 Cor. 2.9, 10. and to this agrees that testimony in Galat. 5.16. If you walk in the Spirit, ye shall not fulfil the lusts of the flesh: The which amongst the rest, are the works of the Law, Phil. 3.3. The Apostle saith, We rejoice in Christ Jesus, and have no confidence in the flesh, and then manisests what he means by the flesh, and amongst the rest he brings in vers. 6. The righteousness 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 means 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 come in of the Spirit of God, that must exercise power, parting relations, though never so near, and dear, revealing a surpassing more excellent glory, and so transforming from glory to glory, as 2. Cor. 3. &c,  
So that it most plainly appears, in that the Apostle saith, You are become dead to the Law by the body of Christ, That all his spiritual power is communicated to the sons of glory, through the Sacrifice of the body of Christ, and to this, largely answer many places of Scripture with a joint 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 himself there was a prevailing with God, that the old Adam might be destroyed in his people, that they might live in him; he gave himself, that he might procure to himself a peculiar people, zealous, of good worth; to be a peculiar people, is to be differenced from the world, bearing the Image of Christ, being heavenly, as is the Lord from heaven, neither can any be zealous of good works, tell they know what is the good and acceptable will of God, which no natural man can know, now all this Christ gave himself for, so again, 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 works, to serve the living God, to purge from dead works, must needs be by the breathing in the Spirit of Life, which produceth living works from the creature to a living Creator, till then all works are but dead works, though performed with abundant zeal and strength, the person himself 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, says 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 spiritual 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 do lively set forth, that as there is but a number redeemed, some being unclean, some ravenous beasts, some the earth, which are not redeemed, so also that all these redeemed, either are, or shall be able to sing, to give thanks to God, and to the Lamb that sitteth on the Throne for evermore, and only the redeemed shall learn this new song, Rev. 14.3. And walk in the way of holiness, which none can do, till made alive in Jesus Christ, for a dead thing can do none of these things, as all men by nature, being but as a rotten carcase, in respect of spiritual services, with which we have to do, and of which only the Lord accounts, as 1 Pet. 2.5. John 4.24. 2 Cor. 3.17. All the services of natural men, being but fleshly, unclean, and dead services, though accompanied with never so much zeal, 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 believers 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 believing, and knowing of the mystery of the Gospel 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 expressly speaks 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 Gospel, 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 believers, 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 than 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 natural subsistence by him, by him do 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 foot 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 clothed and said 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 barn filled with Corn 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 Gospel, 1 Cor. 1.7. which are as a sealed Book to others, is opened to them, Rev. 5. Isa. 29.11. the which, all the wisdom 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 soul by the revelation and teaching of the Spirit, John 16.13, 14, 15. 1 Cor. 2.11, 12, 14. 1 Joh. 2.27. than this knowledge comes by the blood of Christ, who thereby hath prevailed to open the book, 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 Cross, 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 down in the Father's Throne, as he himself saith, I over came and sat down in my Father's Throne, Rev. 3.21. which overcoming 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 comeliness which he hath put upon her, Ezek. 16.14. so that as the Manhood works not at all without the Godhead, so neither doth the Godhead work without the Manhood, as he himself saith, The Father works hitherto, and I work, so that as the Father quickeneth whom he will, so the Son quickeneth whom he will likewise, which shows their joint-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 show unto you, for all that the Father hath is mine, even as all the Son hath is the Fathers, John 16.15. john 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 himself, as Phil. 2.6, 7, 8, 9, 10. and he hath a purchased possession, which consists not in meat and drink, but is a Kingdom full of joy; and peace of the Holy Ghost, and shall for ever remain, now the Spirit makes all this appear to be purchased by jesus Christ, Therefore are believers said to be God's workmanship, created in Christ jesus: 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 mere good pleasure of God.  
Answ. To which by way of answer.  
1. To show what may be understood concerning this word purchase, by which I understand no more than according to that in Revel. 5.5. where it is said, The Lion of the Tribe of judah obtained to open the book, 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 himself, as 1 Pet. 3.18. The just for the unjust, that be 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 himself to death, which were as the recompense 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 denied to come by this gift of himself, as effects thereof, and as a thing purchased thereby, must needs frustrate the end, and aim, and desire of Christ, and make his death void, as not being of worth or sufficiency to compass things so glorious, as to bring to God, to purchase to himself a peculiar people, to sanctify, to cleanse, to perfect, and to make them spotless 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 holiness and innocency of Christ come not by this giving himself.  
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 deepness of Christ's unfathomed mysteries, yet I conceive there is several mistakes, as that the Spirit that dwells in believers, by which they believe, 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 shows that all his works of power, and words of wisdom 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 himself, but what he seethe the Father do, that doth he, and the Son knows 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 forms, 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 works not any thing in the new creation, but wholly by, in, and through jesus 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 find 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 go forth according to the new Creation; so that now the Spirit is thus purchased by Christ, that the worth and virtue of the Sacrifice of that spotless Lamb did prevail with God to bring forth all his treasury of grace, and all his glorious works of the new Creation: Or thus, in that God could in no wise give his spirit of Faith, wisdom and revelation, but in, and through Christ, by reason that is could not stand with his infinite holiness and purity to do any thing towards vile and sinful flesh, but in that holy thing jesus, 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 Father's coworking 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 than the blood of Christ, even the mere 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 wisdom, 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 less, 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, well-beloved Son from that bitterness and severity of his unexpressible wrath, which made him cry out, My God my God, why hast thou forsaken me? Again, If it be possible, let this cup pass from me: But it was impossible, for God could not do any mercy, all the work of Salvation would be spoiled if he drunk it not.  
Object. Likewise where it is objected, 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 entered 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, than 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 find that that which is purchased, is also given, and said to be given, as Ephes. 1.14. a possession purchased, yet saith Christ, Fear not little flock, it is your Father's good pleasure to give you a Kingdom, so Heb. 2. Behold I and the children which God gave me are for signs and wonders, yet he saith, Feed the flock which Christ hath purchased with his blood, Act. 20.28.  
Object. But Christ died alike for all, therefore Faith is not the purchase of Christ, for all have not faith: 2. The Gospel is to be preached alike to all: 3. Unbelief 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 died was acted by the Godhead, Heb. 9.15. He offered himself by the Eternal Spirit; the Son doth nothing of himself, the pleasure of the Lord shall prosper his handiwork, Isa. 53.10. So that the will of God can in no wise be frustrated, unless there beware a superior power, and then should he indeed cease to be God, who is from all Eternity, to Everlasting: But more,  
To the first, That he died 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 appear, considering Christ in his Offices, we shall find they reach to all, but in a different manner and nature, which will much clear 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 we should mind this in respect of his Godhead, so doubtless none will gainsay: but these testimonies wherein he saith, The Father loves the Son, and hath committed all things into his hands, joh. 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 feet, 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; kiss the Son lest he be angry, ye 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 appear, that all power and judgement is in his hands, for he shall be judge 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 drunk 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 Sceptre of grace, redeeming them out of bondage from Satan, leading captivity captive, binding the strong man, and setting up his Throne in their souls, thus is he only King of Saints, riding forth upon the word of truth, Psal. 45.4. brings his Church into obedience to himself, sitting upon the Throne of David, being that one Lord, and one Lawgiver to his spiritual Subjects, upon whose shoulders the government is laid, Isa. 9 Therefore commands he all his servants as they tender his honour and Sovereignty, 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 find this of the like extent, minding it after this different nature also, as first concerning the enjoyment of natural life, as before was minded, this is one benesit by his death, otherwise justice must needs break forth in a moment on all the children of wickedness; but secondly, that he might be the Standard of Salvation to the world, and an Ensign to the Nations, lift up as the brazen Serpent in the Wilderdernes, to be preached and propounded to all, to this end he died for all; now he could not be thus preached and propounded to all, unless he had all fullness in himself, and he would not have all fullness in himself; if his death was limited to the elect, than his fullness could not extend any further: but it plainly appears that he hath a fullness which in itself is sufficient for more than the elect, for else God could not without mockery, which be it fare from us once so to imagine; tender him in the means, the means being tendered alike to all, therefore in this respect he tasted death for every man, Heb. 2.9. that he might have all fullness in himself 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 himself all fullness of life, satisfaction, and reconciliation for all sin and sinners, as 1 John 2.2. he means not that he hath reconciled all persons, for that in stead of comforting the failing Christians, the which the Apostle endeavours 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, & therefore upon that ground, so may I also, if the words were to be applied so, but the thing there intended is, that he hath all fullness of propitiation in himself for all sins whatsoever, and therefore upon this ground may ye, and aught the Gospel to be preached unto all people, and persons whatsoever, according to the command of grace, saying, whatsoever City or House ye enter into, say peace be unto it; go preach the Gospel to every Creature, and in this sense, namely concerning the ministry and lifting up of this Standard in the preaching, speaks 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 himself, in which he opposes the ministry of the Gospel to the ministry of the Law, for that was not a ministry of reconciliation, but of wrath and vengeance, a kill letter, strictly judging sin, & arraigning the creature, whereas the Gospel, let sin be never so enormous unto them, yea, though Harlots, the Gospel doth not threaten damnation to such, but freely tenders, propounds, and preacheth righteousness, 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, etc. That God having provided all fullness in his Son, he now gives him as a Standard to the world, as the brazen Serpent, to be lift up to all, preached to all, to invite, to persuade, and to beseech all to come to him, where we must distinguish of a twofold gift of Christ, the one according to this, which is to the world, which is but outward, and in the means only; the other, which is that special gift of Christ to his people, being by an effectual power exhibited to their souls, thereby partaking of his fullness, but he is not thus given to the world, for how shall he not with him give (us) all things else, in mating,  nothing shall be 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 special love, which sets all that power and wisdom that is in God a-work towards the higher of that love; but he not so loves the world, and that it may appear 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 special love, nor by that gift of Christ, such a gift as the Apostle in the foregoing place speaks of: for if so, than the words must be thus read, God so loved the Elect, that whosoever of the Elect should believe, should be saved: which plainly infers then, that some of the Elect shall not believe, but perish, and that the special 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 known to the heirs of salvation the immutability of his Counsel, 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 means, or in the ministry, because no power going along to cause them to embrace it, turns to their destruction, and the greater aggravation of wrath.  
Answ. I answer, this evil effect proceeds from the mighty workings of the Serpent in them, and not from the means of grace, which in itself 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 itself an act of love, and the like is held forth in that john 12.47. If any man saith Christ hear my words, and will not believe, 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 believe 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 condemn, by reason that man hath not power to believe these his words by which he must be judged; whereas indeed in that he useth that means towards him and to the world that tends to salvation, so he might truly be said to come to save the world.  
But now he is in a different nature a Saviour, and in another manner 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 sanctify and cleanse it, and present it without spot or wrinkle, or any such thing, had he so given himself 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 himself for his Church, unless he put a difference between persons in his death, and also in that he saith that he might present it spotless and unblameable, then if the world lieth under blame for not believing, as indeed it doth, and fall into all sin as he saith, because ye believe not in me you shall die in your sins, then hath he for his Church purchased or obtained faith and whatsoever makes for her happiness or happy condition beyond the worlds, so he 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 he set apart to sanctify, 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, he 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 special and peculiar manner he offered himself for his body, and therefore is it that he is not only as a Treasury or an Ensign, but he is a treasury opened to them, that he doth not only call them as he doth others to come to him for life, but he opens himself to them, so as that virtue or life goes out of his Ensign to them and brings them unto him, for if all life be in the son, how shall they indeed come unless he fetch them, how can such that by wallowing in their blood live, till he saith live, Ez●k 16. and therefore doth the Scripture speak so variously, one while that he died for all, tasted death for every man, and other time, that he laid down his life for his Sheep, that he came to save his people from their sins, and offend not thy brother for whom Christ died, feed the flock that he hath purchased with his blood, Act. 20.28. proclaiming his death to a remnant, this blood of the New Testament for remission of their sins.  
So in respect of his prophetical office it evidently appears he spoke to many which heard him not, both by his Prophets and Apostles, all the day long have I stretched out my hand to a stiff necked and gainsaying people, and Lord, who hath believed our report, and O Jerusalem how oft would I have gathered, etc. Isa. 49. sending my Prophet's early and late, I have spent my strength in vain, which is true in respect of any good or benefit that his preaching hath wrought by his uttering his voice to some, as Wisdom oft complains, Prov. so also that in Matth. 13. he casts his seed on divers sorts of ground only one brought forth fruit; So Acts 13.46. and Act. 3.23. Matth. 22.4, 5. in all which places it appears that he goes forth to teach and preach to more than 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 than them, as hath been 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 fullness, and that in their father's 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 swallows up those fears and doubts that arise in God's people, that God is not so ready to embrace, freely to give his Christ with all his treasury, of which, namely that God is ready and willing to extend him who is in himself so precious, unless the soul be persuaded 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 enjoyed; notwithstanding all unrighteousness, which must be by Gods declaring of himself in Christ, in the ministry, by the power of the Spirit, that he freely gives a true fight thereof, and saves thee only for his name's sake, not for thy righteousness which stinks in his nostrils; and thus the soul 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 believed in his Christ (man naturally having high thoughts of himself) if he had been preached unto them, but thus comes their mouths to be stopped, and they shall hereby sit down in silence at the day of wrath, quarrelling with themselves, and not with God, justifying 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 eternity, that he not only speaks, but causeth them to hear, he gives them wisdom 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 hear his voice and live; did he speak so to the world, not one should miscarry, therefore we must take up these things by way of distinction, and the Scripture bears it out, it is said, many are called but few chosen, yet he saith, Rom. 8.30. whom he predestinate, them he 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 Lamb's Supper, yet he invited many, Luke 14.16, 17. which were not blessed, so that here I understand to the one there went forth only the ministry, 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 tenor of the new Covenant, they shall be all taught of God, informing us, that notwithstanding all the teachings by man, there can be no availing without Gods going forth with power, as saith the Apostle, Paul may plant and Apollo's 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 reign over them. But as it goes forth to the Vessels of mercy, so it is not, nor can be opposed, for there he works in his mighty power, binding the strong man, and taking possession, leading the soul a glorious Captivity to himself, giving Repentance, whereby they recover themselves out of the snare of the devil, which is a work 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 own righteousness, that they no longer glory in themselves, but alone in him; So also in the Prophetical office, He so teacheth some, that they may, and do resist, Ye have always resisted the Holy Ghost, Acts 7.51. How oft would I have gathered you, but you would not: I said, in rest and quietness shall you believe, 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 unveil the hidden mystery, Luke 2.43. But now the preaching the Gospel 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 heirs of life, to be presented spotless in him, being made perfect through Christ, that he might bring many Sons to glory, Herein is it given to them to know the mysteries.  
So also that concerns his Priestly office, that Salvation which he brings into the world, and tenders some putting from them, judging themselves unworthy of eternal life, no lasting salvation, Acts 13.46. compared with Act. 28.28. Heb. 2.3. whereas such as were from all eternity encompassed in the salvation and righteousness of Christ, whom he also foretold, and gave himself for, that he might cleanse by one offering: Salvation cannot be tendered in vain, but shall in due time break forth upon them: To conclude and sum up all, if he died alike for all, then would he teach all alike, and reign over, and exercise Sovereignty 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 died for our sins, and risen again for our Instification, where the Apostle particularizeth his death; to some he offering himself with a peculiar relation, to some persons which were the dearest to him, and were sanctified or set apart by the Eternal decree, to be his peculiar treasure, and the wife of his bosom; whereas for others he no way sacrificed himself, then as providing a fullness in himself, and not in relation of salvation to their persons, as he did for his Spouse, and so many as he died for, he risen again for their justification; that the one is of as large extent as the other, even his rising to justify, as well as his dying for sin; and therefore being he so died, not only that they might have sanctification by his death, but that he might sanctify a people, he is risen to see that effected, which he bought at so dear 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. He being risen to that end, to make good that he died for, so that it cannot be that he died for all alike.  
Likewise if faith be the purchase of Christ, or come by his death, therein it also appears that that doctrine cannot be true: If unbelief be a sin, and a condemning sin is maintained by such as conceive he died 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 forgiveness of all sin, Ephes. 1.7. Even the sin of unbelief. Which Paul and all the rest are guilty of, than it cannot be that he died for all alike, by reason that many have not the forgiveness of this sin, and consequently of none, and if it be so, that this sin of unbelief be forgiven without satisfaction by the blood of Christ, for it amongst the rest, than God could forgive that high condemning sin of unbelief, without impeachment of his Justice as well as any other, this being of as deep a dye.  
Again, if faith also be not the purchase of Christ, then is he not in a special manner a Saviour, albeit it is said of God, that he is the Saviour of all, especially of them that believe, the same, as due honour ought to be applied to Christ, for he would have all men honour the Son, as they honour the Father; but he cannot be a special Saviour to believers, unless 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 stains all his glory; and it concerns all, well to consider that saying, He that honoureth not the Son, honoureth not the Father; His soul hath traveled for a people, and for that which is the glory and the life of that people, and he will be satisfied in the travel of his soul; either than it is matter of satisfaction to him, that his people should be raised up to the life of faith, or else faith is the travel of his soul, for he is fully satisfied in that which is his own travel, 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 jesus Christ: If thou shalt reap any benefit thereby, let the Lord of heaven have all the glory of it. Farewell.  
Richard Marryat.