Free grace, or, The flowings of Christs blood free to sinners being an experiment of Jesus Christ upon one who hath been in the bondage of a troubled conscience ... / by John Saltmarsh.

I. Gods first revealing himself to man in Goodnesse and Free-grace.

GOD hath revealed himself under several notions and names, and orders of work∣ing to man; and in them we are to rest, and not to form up Meditations be∣yond them; for beyond them is infinite∣nesse, and glory, and we may sooner be dazled then discern any thing of God or the workings in himself. There lie the depthes of the wisdom of God, and the unsearchablenesse of his wayes; and who can know the minde of the Lord? or who hath been his counsel∣lour?

God then that he might make himself out to the creature, first reveals himself in

goodnesse, and makes man according to some∣thing in himself; so as there is more Image of a God in him, then in any other thing below: For God said let us make man in our Image after our likenesse, Gen. 1.26. And herein is the goodnesse of God, that he gives any being to any thing but himself, and any glorious being to man, more then to any other; For what is man that he regardeth him, or the son of man that he visiteth him? He hath made him a little lower then the An∣gels, and crowned him with glory, Psal. 8.

Man being thus created, must know him∣self to be but man, and a creature; and therefore hath a law given out to live by, & to order his obedience to him that made him: But man being made meerly by the will of God, is made onely to continue by the same will, and not unchangeably good; that the creature might consider the glory he had, not to be his own, but onely at the pleasure of him that made him; which will and pleasure was revealed in the law of the Tree of life, and executed upon the obedi∣ence and disobedience in the creature or man to this law: And now man sins and diso∣beyes, and by this is brought to see the power of him that created him, who in this

beginning of things revealed himself onely in glory, power, and dominion, to the world, and in no other form or notion to the crea∣tures he made but of Lord, or Creator, or Law-giver.

I finde there was infinite wisdom of God appeared in the suffering the fall and dis∣obedience of man; for by this, the creature came to see and acknowledge it self under the power of a law, and in subjection, and dependency to him that created it: So as the glory of God was much advantaged by such a change; which if the creature had never experienced, could not have been so evident nor clear: And hence it is, that the Angels or spirits of an higher order fell too, as well as man; so as by this, the power of God was made known to the creature, and the crea∣tures subjection or dependency upon God, to it self: This change running through the order of the whole Creation, Rom. 8.

The creature being thus brought by it self under a change of condition, God raises him∣self advantages and glory from hence, to make out himself before the creatures in his power, will, mercy, love, &c. that the world may know him more, and know that there is yet an infinitenesse in him not to be known;

and all our knowledge is bounded in those things which he hath made out for himself to be known by.

To the time of sinning then, or the first disobedience, the Lord revealed himself only in glory and goodnesse; his glory was in the creating and commanding; his goodnesse in giving any thing a created being or subsist∣ence for obeying and laying out his Image or resemblance upon one creature above all the rest, and making man to have dominion under him, yet for him, over the Crea∣tion.

But man now failing under the power and curse of a law, God reveals himself in mercy, and in a notion of compassion and pitty, and seeks out man who was now a sinner, and brings to him the tydings of something in a promise; which though it might be dark to him, who was now in the region and shadow of death, yet God made it something clearer by his dealings and carri∣age towards him, making coats for him, and cloathing him, and taking care for him; and so holding forth something of compas∣sion towards him; yet mingling it so with the curse and change in the creation, and his condition, that he might live as well under

the anguish of the curse, as the power and comfort of the promise: And how much of Christ Adam knew, how much the first Adam knew of the second, is not revealed, not much surely; for this time and that un¦der the law, was the time of the hiding of this Mystery in promises and sacrifices, and the keeping it secret till that which was called the Fulnesse of time was come, and Christ was manifest in the flesh.

II. Gods Free-grace to sinners more discovered.

WE find the Scriptures set forth God in a notion of Free-grace; and there∣fore we must so order our apprehensions and conceptions of God, that we may know him in his Free-grace, as well as in his Love, and look on him and consider him in this order of working. God first and more properly, had mercy upon man faln and under the curse; and he is called a God shewing mercies, and great in mercy, and rich in mercy, and plenteous in mercy, abundant in mercy, and

father of mercies, and the Lord God merciful and gracious: So as sinful man, who by the power of sin and the curse, was under con∣demnation (for death entered by sin,) yet by a power more infinite then that of sin and the curse, was raised up to be the subject of this mercy, and that onely thing about which this free-grace or mercy was exercised: And thus light was wrought out of darknesse, and good out of evil. And now a work of redemption, more glorious then that of crea∣tion, is beginning to the world; and Gods work of mercy is exceeding the work of his power, and yet infinitenesse in both; for God himself was to become a creature, or the son of man in this second work, which he was not in the first. And thus we see how this change in the creature makes only way and liberty for the fulnesse of God to work out to the sons of men, as well in a work of redemption as creation; and saving those that were made, as well as making them; yet this work of redemption was carried at first in a Mystery, rather of mercy then love; for there was little but a promise of the wo∣mans seed revealed; so as here was rather mercy appearing as yet then love, and a remedy propounded to man for sin, by that

time the sin was committed, to shew that God was never an enemy, though man was. And so much of Gods good will onely re∣vealed, as man might rather conceive him∣self not destroyed then saved, and rather not damned then redeemed; And that in the Pro∣phet, sets forth God rather at first in mercy and compassion to us, None eye pittied thee, to have compassion of thee; when I passed by thee, and saw thee polluted in thy blood, I said unto thee Live, Ezek. 16.6. And the Apostle cals us vessels of mercy, that he might make known the riches of his glory on his vessels of mercy. Rom. 9.23. So as in this manner of revealing the infinite work of Salvation, we may be better satisfied, then by going out into the glory of Gods counsels, where we may lose our selves rather in the ful∣nesse of Truth then finde any. So as thus God hath drawn out things more to our rea¦son; for how can we think God who is infinitely pure, whose eyes are purer the•• to behold iniquity, can love a sinner as a sinner? All love is from something amiable in the thing loved; But what is there in man faln, and corrupted, for God to love or delight in, to make his delight with the sons of men; where is the comelinesse? There∣fore

God must from m••er grace more proper∣ly then love, order some righteousnesse or new glory for man; in which, he may beau∣tifie, adorn, and love him. And this is the righteousnesse of Jesus Christ, in which we are said to be chosen and predestinated to the adoption of sons. Thus God in free-grace had mercy on us, and gave Christ for us; and in him we are made capable of the love of God, and ••ccepted in the beloved, Ephes. 1.6. and not as some, that man was elected before Christ, the body before the head, and Christ for man, as shall appear more fully in an∣other place.

III. More of Gods Free-grace and Love; of mans sin and redemption, dis∣covered.

THe Scriptures reveal to us a pure God, a just God, a perfect Law, the first man sinning, a Law broken, a Curse entering, mercy working in a promise of life, a way of salva∣tion

darkly discovered, Jesus Christ this way, this Jesus Christ given for sinners, and yet purchasing sinners; all this wrought in time, and yet a predestination and election of grace before all time, God loving us and giving Christ for us, and yet loving us in the same Christ. These things are thus brought forth in the Word, and the Spirit of God can onely guide us into safe constructions of the my∣stery thus revealed, and how to draw the work of Redemption into such order, that sin & death by the first man may appear, and righteousnesse and life by the second, and something of the counsels of God concerning both, before either was brought forth to the world; and yet but something, and not all.

I finde, before sin and righteousnesse did thus appear in the world, that God is said to predestinate, and elect, and chuse us. I finde that all this work, thus wrought in time, yet is said to be present before God in all time; and therefore he is called the Lamb slain so long ago; and we are called chosen in Christ before the foundations of the world were laid.

So as all I can finde out of this glorious mystery, which is made up of such con∣trary wayes, and workings, of sin, and

grace, justice, and mercy, an old Adam and a new, and predestination or election of grace, will onely amount to this; That man sin∣ned, God had mercy, and gave his Son, which was God with him from everlasting, to be that for man, and in man, which he could not be in himself, righteousnesse and true holinesse: And thus man becomes a new creature to God again, not in himself, but in another.

God still is the same, but man was not; nor is God the lesse unchangeable because of some several carriages or distributions of the same work about man; mans falling, and redemption in Christ; mans sin and Christs suffering, may be said to be but the love of God ordering man to the praise of his free-grace through several conditions, of innocency, sin, and righteousnesse.

Yet this I finde further, that the main and glorious work of Redemption, was that full and final work, ordered by God the Father with himself. So as mans sin was onely serviceable to this, and was but for the bringing about of this, though not decreed of God, but occasioned by man. God fore-knowing the changeablenesse of his creature, and so working by that, not taking any

new counsels upon this change in man which he took not before, but ordering this to that salvation he had ever ordained; nor is the revealing of Gods predestination or election in Christ, so much to let us see into the order of his Counsels (for who hath known the minde of the Lord) as to set up God in the glory of his power, will, and wisdom, before our eyes, that we may not look at any thing as happening from its own causes, and to order us from conceiving any change in God, as if our sin and Christs suffering had wrought any alteration in him, either to enmity or love.

If you would know this Mystery with∣out confusion, & yet in admiration, know that all this work of free-grace, and mans salvation in Jesus Christ, was ever the same with God, who calleth things that are not, as if they were; and mans sinning, and Gods revealing Christ in promises, and in the flesh, and in the Gospel, is, That the creature may partake of it; and whereas there is a work of sin, of time, of persons, of order, of Scripture-notions, of manifestation; These are but so many several ways by which the work of grace, love, sin, Christ, and salva∣tion, is finished in the things themselves.

and all these several parcels of Law, Gospel, Sin, Righteousnesse, Free-grace, Election, &c. go to the making up this Body of Christ the Elect; the law could not have been wanting, for then there had been no transgression; and sin could not, for then there had been no free-grace; and righteous∣nesse could not, for then there had been no redemption; and free-grace could not, for then there had been no mercy; and election could not, for then there had been no ever∣lastingnesse of purpose of God. So as this one infinite work of salvation is manifested in many parts to us, who could neither en∣joy it, nor know it otherwise, not in that fulnesse nor infinitenesse as it is in God. And these many parts make up that one work of our Redemption in Jesus Christ; nor can we know any thing of it but thus in parts, not in the whole or glorious intirenesse of it, We know but in part.

IV. The Son of God how considered in the work of Salvation.

THere are certain Scriptures which contain the Mystery; yet in the letter of them, hold it forth under a divers notion or word.

1. God so loved the world that he sent his onely begotten Son, &c. Joh. 3.16. with other Scriptures of this kinde, as 1 Joh. 4.9, 10. &c.

2. Of the other sort are these Scriptures, God hath chosen us in him before the founda∣tions of the world, Ephes. 1.4.

God hath saved us according to his own pur∣pose and grace, which was given to us through Jesus Christ, before the world was, 2 Tim. 1.5. with other Scriptures of this kinde.

Now these words say, that God loved us, and gave Christ, and that he loved us in Christ. And these may be both true, accord∣ing to the manifestation of this mystery to us; for one Scripture contains not all of this mystery of Gods love to sinners. Some

holds forth onely so much of it, as to make power and will in it appear; some, so much of it as to make free-grace appear in it; some, so much of it as to make love appear in it; some, so much of it as to make pre∣destination and election appear in it; some, so much of it as to make Jesus Christ ap∣pear as the Lamb slain before the world for sinners; some, so much as to make Jesus Christ crucified in time for sinners; some, so much as to make Gods love appear in giving Christ; some, so much as to make Christs love appear in giving himself; some, so much as to make Gods love appear compleat to us in Christ; some, so much as to make Jesus Christ appear the Son of God; some, so much as to make him appear a son of man, and a saviour of men; some, so much as to make him appear to die for all, and for the world; and some, so much as to make this all, and this world such onely as were his before the world, and onely all such as he had loved and chosen.

And thus is the Mystery opened to the sons of men in each part of Scriptures, which like so many several Stars give out their beams and light for the manifestation of this Mystery of godlinesse, God manifested in the flesh.

Now we must be sure in our conceptions and notions concerning this redemption, that we raise not up nor form any thing to comprehend this mystery which God him∣self would not fold up in any single word or notion, there being so many discoveries and appearances of God; who though he be but one simple, pure, glorious essence, yet his creature man cannot behold him so, but as in so many scattered parts and beams of glory. Man cannot take God nor the myste¦ry of God in, but by way of parts and se∣veral kindes of excellency, and so view him in one thing with another, and so in Jesus Christ.

So as when we would consider the work of salvation in and by Jesus Christ, we must take heed of straitning it into any such thing as the effect of Gods love onely, lest something be left out by our narrow conception, whereby the mystery is but in part represented; and the other parts of the work have no room, by which, though we may know more of one part, yet we may know lesse of another; like one who pump∣ing water through a narrow pipe, fils not his vessel, while another that works through a larger, filleth his: And indeed, the not

taking in Scripture notions in their spiritual extent and variety, but going out into some one notion more then another, which a∣grees better with some principle in us, may make us rather opinionated then spiritually wise.

But in the work of salvation, we must consider Jesus Christ as he is revealed with∣out his incarnation, before his incarnation, & in it; without it he is revealed to be the Word of God, the Wisdom of God, God with God, &c. Before it, he is revealed to be the seed of the woman; the Promise, the Elect, the Cove∣nant, the Angel of the Covenant, &c. In the Incarnation, he is revealed to be Emma∣nuel, or God with us, Jesus, Christ, the Re∣deemer, the Mediator, the Priest, the Propi∣tiation, the Son, and the Son of man, &c.

Now these several notions will direct us, & order us to a Scripture-revelation of this Mystery; for when we read of this Son of God, under the names or notions last spoken of, as the Son, or Jesus, or Redeemer: Then we are to consider of this work of Re∣demption in the flesh manifested, and amongst us; and then consider what part of the work comes under that notion.

And when we read of his other names,

we are to consider what part of the mystery fals under those, either without incarnation, or flesh, and so he was one with the father, &c. or else before incarnation, and so he was in the time of the Law of ceremonies and types; and from all these we may safe∣ly draw this:

That the Son of God, as Jesus and Christ, and so manifested in the flesh, was sent out, and given as it were of God; foretold and figured before he was given, ever with God, being God himself, & everlastingly present, both as God, and as God and man in the election of grace, being the elect in whom we are chosen, and whose body we are.

These notions of God as the Word, and as Jesus, Christ, and Redeemer, and Mediator, is but the drawing forth the Mystery of Redemption in its several parts and degrees: And all this is true, that God loved us, and gave Christ, and we were chosen in Christ, and he was the Lamb slain, both before the world in purpose, and in the world accord∣ing to this purpose; nor are we to con∣sider Gods love to us without Christ, nor Gods love to us before Christ, nor ourselves out of Christ, in whom we are chosen; But rather thus, God loved us in Christ, and

yet gave Christ: And all this is true in the way and order of manifestation, beyond which we cannot see; nor can we in a Scripture-way consider any act of grace from God but in the Son, there being no way of Ʋnion and Communion with God for man, but by him who is both God and man.

V. Gods love manifested in the Gospel-expressions.

WHereever there is any appearance of God in mercy, or grace, or love, there is Gospel; and whereever there is any Gospel, there are such expressions and ap∣pearances of God: As in the old Testa∣ment we finde him under these names, the Lord thy God, the Lord, the Lord merciful, and gracious, long suffering, and of much goodnesse: A Lord passing by the transgression of his people, loving His freely, counting them the Apple of his eye, the signet upon his hand, his Jewels, his Vineyard, his Children.

And in the new Testament, where God ap∣peared in the fulnesse of love, there he is called a father of mercies; and his grace, free-grace; and his love, a love manifested, and unsearchable.

And thus the soul is to look on him, and consider him in grace, not in glory; in love, not in righteousnesse: And this is that which will draw on the soul to have communion with him. We have onely to do with him now in the Gospel-appearances and expressi∣ons. In our first man Adam we had to do with him onely in a way of subjection and righteousnesse; But now in our second Adam, in a way of sonship, or adoption, and free-grace.

VI. The new Covenant, no Covenant properly with us, but with Christ for us.

GOd makes no Covenant properly under the Gospel as he did at first; but his Covenant now is rather all of it a Promise. Man is not restored in such a way of Cove∣nant

and condition as he was lost, but more freely, and more by grace and mercy; and yet God covenants too, but it is not with man onely, but with him that was God and man, even Jesus Christ; he is both the Co∣venant, and the Messenger or Mediator of the Covenant. God agreed to save man, but this agreement was with Christ, and all the conditions were on his part: He stood for us, and articled with God for us, and per∣formed the conditions for life and glory; and yet because we are so concerned in it, it is called A Covenant made with us, I will make a new Covenant with them; and yet that it may not be thought a Covenant onely with us, as the first was, it is called a new Covenant, and a better Covenant; and Christ is called the Mediator of it. And lest we should think some conditions were on our parts, as in the first, it is added, I will write my Law in their hearts, I will put my spirit within them: So as in this new Covenant, God is our God of free-grace and righteousnesse on his part, not for any con∣ditional righteousnesse on ours; yet in Scrip∣ture it is called still a Covenant, because God is our God still in a way of righteous∣nesse, though of Redemption too, and of con∣dition

too; yet not on ours, but on Christs part for us; and yet it is a Covenant with us, because we are Christs, 1 Cor. 3.

VII. Gods manner of Covenanting.

GOD takes us into Covenant, not upon any condition in us before; he brings with him Christ, and in him all the condi∣tions, and makes us as he would have us; not for the Covenant, but in it, or under it; we are not his people before he be our God first. I will make a new Covenant with thee, I will be thy God, and thou shalt be my people. I will write my Law in your hearts, and put my spirit within you, Heb. 8.10. You have not chosen me, but I have chosen you.

VIII. They that are under Grace re∣vealed, are no more under the Law.

WHile we are out of Covenant with God, we are in our own judgement and others, under the curse for any breach of law or disobedience: But when we are once under grace revealed, we are ever under grace, and no more under the Law: The Law can only tell a beleever he sins, but not tax him for any. We are not under the law, but under grace. Who shall lay any thing to the charge of Gods elect? Who shall condemn? It is Christ that died. Rom. 8.33.

IX. When God is said to be in Cove∣nant with a soul.

A Soul is then properly, actually, or expresly in Covenant with God, when God hath come to it in the promise, and

then when it feels it self under the power of the promise, it begins onely to know it is in Covenant; and yet to yeeld and obey, as if it were but to enter into that Covenant which God hath made with it in Christ, before it could do any thing; so as they that beleeve, do rather feel themselves in that Covenant which God hath made with them without any thing in themselves either faith or repentance, &c.

X. A justified person is a perfect person.

A Person justified or in Covenant, is as pure in the sight of God as the righte∣ousnesse of Christ can make him, (though not so in his own eyes, that there may be work for faith) because God sees His onely in Christ, not in themselves; and if they were not in such a perfect righteousnesse, they could not be loved of him, because his eyes are purer then to behold iniquity, or to love a sinner as a sinner.

XI. Sin separates not his from God, but from Communion with God.

NO sins can make God who loves for ever & unchangeably, love us lesse; and yet a beleever will grieve for sin, because it grieves the Spirit of his God; and though he know sin cannot now separate from God, yet because it once separated, he hates it; and because it separates still; though not from God, yet from Communion with God, grieving the holy Spirit of God.

XII. Christ in the flesh.

CHRIST in the flesh was God himself▪ who that he might reveal his love to us, made us partakers of the divine nature by fashioning our nature for his own glory to live in, and by being both God and man amongst us and for us; and herein is the mystery of reconciliation: None but the

nature of God could reconcile God, and no nature but mans that had sinned could pro∣perly suffer for man; therefore there is one Mediator betwixt God and man, the man Christ Jesus.

XIII. Christs being in our nature.

CHRIST was love, mercy, and riches of free-grace manifested in the flesh, and in our nature, that they might slow out more abundantly upon our nature, on the vessels of mercy, chosen in this Christ before the foundations of the world.

XIV. Christs love.

CHRISTS love must needs exceed all the love of the children of men; for he was the very love of God clothed in flesh and blood. This is he that was red in his apparel, as he that treadeth in the wine-presse.

XV. Christ doing and suffering for our sakes.

CHRIST came into the world, that he might do what we could not do to the fulfilling of the Law, and suffer what we could not suffer for the breach of the Law.

XVI. Christs Mediatorship.

CHRIST standing now as a Person be∣twixt God and the children of men, takes in the fulnesse of righteousnesse and sin from both natures; righteousnesse from God, and sin from men, whereby all the sins of his people are fully done away by the infinite glory of that righteousnesse, both from him∣self and us.

XVII. The right general Redemption, by the second Adam.

CHRIST is the second Adam, in whom all are made alive, as all in the first A∣dam were dead; but not so as if all who were dead in the first Adam, were made a∣live in the second; but as the first Adam was the person in whom all that are dead did die, so Christ is the second Adam in whom all that are alive do live; for Christ is the common nature of the living mankinde who live un∣to righteousnesse, as Adam was the common nature of the dead mankinde who die unto unrighteousnesse: For as by one mans disobe∣dience many were made sinners, so by the obe∣dience of one many are made righteous: God hath concluded all under sin, That the pro∣mises by faith of Jesus Christ, might be given to them that beleeve, Gal. 3.22.

XVIII. Christs love.

THe love of Christ exceeded in this, that he gave himself to die for us when we were enemies to him, and crucified him our selves, who came to be crucified for us; and could neither love him, nor pitty him for what he did; For while we were as yet sin∣ners, Christ died for us; and greater love then this hath no man. This is the mystery that man could not live in Christ, till he had kil∣led Christ first: And thus he was wounded in the house of his friends. O all ye that passe by the way, behold and consider if ever there were mystery like unto this mystery.

XIX. Christs blood.

THe blood of Christ was not the blood of man onely, but the blood of the Son of God, and therefore it was a price for sin: the very power of the Godhead as it were bleeding for sin; by which it is called, The

Redemption of his blood, and the blood of the Son of GOD.

XX. Christs Blood powred out.

THe Blood of CHRIST powred out, wrought greater compassion in GOD towards men (I speak as a man) then the sufferings of all the men in the world could do, because he being begotten of GOD himself, and the expresse Image of his person, though he could not suffer being so infinite a glory, yet because that person suffered which was GOD and man, or the Son of GOD in man, the Father in an unspeakable way beheld the travel of his soul and was satisfied.

XXI. Christs Vesture dipt in blood.

CHRISTS Garment which he was de∣scribed in by the Prophets under the Law, is of a colour to set forth love and suffering under the Gospel; for this is he that came from Bozra with his garments died red.

XXII. Christs comelinesse.

THe comelinesse of Christ in the Gospel is a most desireable comelinesse for the sons of men to love; it is the glory of the onely begotten Son of God, full of grace, the ••weetest object for those in misery to de∣light in. This is that beloved which is more then another beloved.

XXIII. Christs beauty.

CHRIST hath both the form and power of love in him, and therefore it is that his Spouse, or His, behold him as white and ruddy, and the fairest amongst ten thousands; white in the glory of his Godhead, and ruddy in the sufferings of his Manhood; and be∣cause of his sweet oyntments or powrings out of spirit, the Virgins follow him; for his hands drop myrrhe upon the soul, even spiri∣tual graces upon the handles of the Lock.

XXIV. Christs names.

CHRIST will be known to His by no other names but names of love and grace, a Lover, a Bridegroom, a Physitian, a Saviour, an Emmanuel, or God with us, an onely begotten Son of God, the brightnesse of his glory, a merciful and faithful high Priest, a Sacrifice for sin, a Mediator, an Advocate for sin, a Beloved; and he brings a soul to the banquetting house of spiritual things, and his banner over it is love.

XXV. Christ and His.

CHRIST having adorned his in the riches of his righteousnesse, looks on them and loves them in his own glory, so as they both love one another; Christ and His, delight in one another, Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thy eyes, with one chain of thy neck, saith Christ; and

saith the Spouse, My beloved is the fairest a∣mongst ten thousands.

XXVI. Christs love in Heaven to us, or Christ exalted.

THe love of Christ is more now in Heaven towards us, by how much more the love of God is gloriously shed abroad within him, yet his nature is the same; for he is no lesse man, nor more God then he was; but more excellently God and man, even the man Christ Jesus.

XXVII. The Gospel is Christ revealed.

THe Gospel is Christ himself and love re∣vealed, or the Word of God in the Word, or the glad tydings of what he hath done and suffered for sinners, and over whom he hath conquered, being Captain of our salva∣tion, having spoiled principalities and powers, making a shew of them openly, and triumphing over them, Col. 1.15. It is the ministery of

life and peace, and glory, or God speaking to men from Heaven, and intreating them to be∣leeve, that he was born of the seed of David, suffered, died, and rose again for their justifi∣cation; and that they are sitting together with him in heavenly places.

XXVIII. The Mystery of Christ in the Gospel, a Mystery of Love.

THe whole businesse of Christ as it was begun in love, and brought forth in love unto the world, and all the actings and workings of it from Gods being in Christ, to Christs sitting at the right hand of God, are but a Gospel or Story of unspeakable love revealed to the world; so, the carrying on of all yet, is in love; man in this Gospel is only to be perswaded of such love in love, and sweetly tempted and drawn to love again in the ministery of the Gospel; and the Spirit of love and adoption is shed abroad by the Gospel in the souls of men, to reconcile them who are otherwise enemies in their mindes by wicked works, and to make them love

him, who never was an enemy to them in Jesus Christ, in whom they were chosen, though the mystery is revealed to us under a particoloured work of sin and grace.

XXIX. A Beleevers glorious freedom.

THe Spirit of Christ sets a beleever as fr••e from Hell, the Law, and bondage here on Earth, as if he were in Heaven; nor wants he any thing to make him so, but to make him beleeve that he is so; for Satan, sin, sinful flesh, and the Law, are all so neer, and about him in this life, that he cannot so walk by sight, or in the clear apprehension of it; but the just do live by faith, and faith is the evidence of things not seen.

XXX. All the sins of beleevers, done away on the Crosse.

THere is no sin to be committed, which Christ did not pay down the price of his Blood for upon the Crosse; making peace

through the blood of his Crosse; and yet a be∣leever will sin as tenderly, as if all his sins were to pay for yet; knowing that he is not redeemed to sin, but from sin; not that he may sin, but that sinning he may not suffer for sin; Christ is risen for our justification.

XXXI. Christ offered to sinners.

CHRIST in the Gospel cals out of Hea∣ven to sinners by that very name, and tels them he hath salvation for them if they will beleeve him. Nor doth he stand upon what sins, lesse or more, greater or smaller; so as none can say they are not called on, and proffered salvation, be they never so sinful.

XXXII. A Beleever must live in Christ, not in himself.

A Beleever hath a twofold condition; (yet as a beleever but one) in Christ, in himself; yet he ought ever to consider him∣self

in Christ by faith, not in himself; in Christ he hath perfectly obeyed the whole Law, perfectly suffered and satisfied for all his sins to the Justice of God, and in Christ is perfectly just and righteous; and there∣fore it is said that our life is hid with Christ in God, and we are raised up with Christ, and made to sit together in heavenly places in Christ Jesus, even already; but in himself there is a body of lust, corruption, and sin; and there is a Law revealing sin, accusing, and condemning; So as if a beleever live one∣ly by sense, reason, and experience of himself, and as he lives to men, he lives both under the power and feeling of sin and the Law; but if he live by faith in Christ, beleeving in the life, righteousnesse, obedience, satisfacti∣on, and glory of him, he lives out of the power of all condemnation, and unrighteous∣nesse. And thus a beleever is blessed onely in a righteousnesse without, not within; and all his assurance, confidence, comforts, are to flow into him through a channel of faith, not of works, beleeving himself happy for what another, even Christ, hath done for him, not what he hath done or can do for himself.

XXXIII. How Christ and a beleever were one in sin and righteousnesse.

ALL the ground of a beleevers righte∣ousnesse and salvation, and exemption from the Law, sin, and the curse, is from the nature, office, and transaction or work of Christ, and Gods accounting, or imputing; Christ stood clothed in our nature, betwixt God and man, and in that with all the sins of beleevers upon him, God having laid on him the iniquities of us all: In his Office he obeyed, suffered, satisfied, and offered up him∣self, and now sits as a Mediator to perpetu∣ate or make his sacrifice, obedience, suffer∣ing, and righteousnesse everlasting; and thus bringing in everlasting righteousnesse: And God he accounts, reckons or imputes all that is done in our nature, as done by us, calling things that are not, as if they were; and in his person, as in our person: And thus he is made sin for us who knew no sin, that we might be made the righteousnesse of God in him.

XXXIV. We must come before God as having put on Christ first, not as sinners and unrighteous.

A Beleever in all his dealings with God, either by Prayer, or other way of drawing neer, is to state, and consider him∣self thus in Christ in the first place, and to put on the relation of Sonship and Righte∣ousnesse, and to look at or consider sins no otherwise in himself then as debts paid and cancelled by the blood of Christ; and by this all bondages, fears, and doubtings are re∣moved, and his Spirit is free; For the Son hath made him free: And now he comes in the spirit of adoption, and calls God Father; and here begins all faith, hope, confidence, love, liberty, when as others dare not be∣leeve themselves in such a condition till upon terms of humiliation, sorrow for sin, works of righteousnesse, they have as they think, a reasonable measure, price, or satis∣faction to come with, and then begin to be∣leeve, hope, and be confident: And thus in

way of compounding and bargaining with God, deal with him at all occasions; but such submit not to the righteousnesse of God, and the free-gift of justification by grace, and give not glory to God: For they that be∣leeve upon something first in themselves, shall as they have kindled a fire, lie down in the sparks of their own kindling, and have no∣thing in Christ, because they will not have all in him; for we must either have all in him, or nothing: And though some will have all in Christ for salvation, yet they will have something in themselves to be∣leeve their interest in this salvation; and though this be not to reject Christ for righ∣teousnesse, yet it is to reject his free-promise or Word of assurance for this righteousnesse, and rather to be perswaded upon sight then faith, and sense then promise, and something in our selves them in himself.

XXXV. The Law is now in the Spirit, and in the Gospel for a be∣leever to walk by.

THe Gospel is both a perfect law of life and righteousnesse, of grace and truth; and therefore I wonder at any that should contend for the ministery of the Law or Ten Commandments under Moses, which is of lesse glory then that which is now revealed and exceeds in glory; and should strive for a Law without the Gospel, which is in the Gospel; Nor is the holinesse and sanctification now such as is fashioned by the Law or outward Commandment, but by the preaching of faith, by which the Spirit is given, which renews and sanctifies a be∣leever, and makes him the very Law of Commandments in himself, and his heart the very two Tables of Moses: And though the Law be a beam of Christ in substance and matter, yet we are not to live by the light of one beam now when the Sun of righte∣ousnesse is risen himself; that was a sitter

light for those who lived in the region and shaddow of death: And it is with the Law now or light of righteousnesse, as it was with the light in the Creation, when that which was scattered, was gathered into one body of light: So Christ now being reveal∣ed, holinesse and righteousnesse, as well as grace and love, is revealed in him, and ga∣thered up in him. And what need we light up a Candle for the children of the day to see by? What, is there any striving for a stream in the channel, when the fountain is open? Nor doth it become the glory of Christ revealed, to be beholding to any of the light upon Moses face. The word is now made flesh, and dwels amongst us, and we be∣hold his glory as the glory of the onely begotten Son, full of truth as well as grace.

XXXVI. Legal and Gospel-Command∣ments and Duties.

GOspel-Commandments and Legal Commandments, do not commandin the same power, in the same manner, or to the same end; The Law commands us to

obey, to love, to fear, to be holy, that God may be our God, & we his people; the Go∣spel commands us to obey, & love, because we are the people of such a God; The Law commands us in the power of God as a Law∣giver, and Tutor, or Minister; the Gospel in the power of a Father; the Law commands by promises and threatnings, blessings and cursings; the Gospel perswades rather then commands, and rather by promises; and ex∣horts rather then bids, and reasons us to duty rather then enforces, and rather draws us then drives us; and by setting forth pro∣mises, and priviledges, and prerogatives, and works done on Gods part, and Christs part for us, and in love, rather argues us into do∣ing & working, & loving reflections again; and Christ is chiefly propounded, both for holinesse and obedience, for mortification and newnesse of life: So as the Gospel commands us rather by patern then precept, and by imi∣tation then command, Heb. 12.1, 2, 3.

Nor to the same End. The end of the Law was to bondage, fear, tutorship, re∣vealing of sin, outward obedience and con∣formity: The end of Gospel-laws is to love, newnesse of spirit, praise and thanks∣giving for righteousnesse, and life received,

and testimony to our righteousnesse received in Christ. Having these promises, let us cleanse our selves from all filthinesse both of flesh and spirit, Rom. And thus, Christs yoke is easie, and his burden light, and his Commandments are not grievous; for they are Commandments that carry life and power, & quicken to that duty they command, like the Sun who warmeth us in the very shining upon us; and we work, and walk and live under the Go∣spel, as being saved already, and redeemed, and bringing, forth the power of this re∣demption and salvation, though the spirit of adoption, freely working to the praise of that free-grace, and freely obeying for such free redemption, and doing every thing in love, because of the love shed abroad in our hearts; and neither taking in judgements, nor hell, or damnation; nay, nor Heaven, nor glory, to force on the work, or quicken the duty; but doing all from the Law of the Spirit of Life in Christ Jesus, except when corruption or temptation hinders the free∣nesse and spiritualnesse in the duty.

XXXVII. The Gospel in the holinesse and grace of it.

THere is doctrine of holinesse in the Go∣spel, as well as grace & love; and there are commands for obedience, as well as tydings of forgivenesse: The grace of God that bring∣eth salvation, hath appeared to all, Teaching us, that denying ungodlinesse, &c. we should live soberly, righteously, and godly, Tit. 2.12. And this kinde of Gospel is such in the re∣velation of it, as fits both God and man: God the Father may be seen in commanding holinesse, and the Spirit in forming the holi∣nesse commanded, and the Son in redeeming us to holinesse, even to the will both of the father and the spirit. And this Gospel fits man, who is made up both of flesh & spirit, and so hath need of a law without, and in the letter, as well as in the heart and spirit; The Law is spiritual, but we are carnal, Rom. 7. Nor can such a state of flesh and spirit, be ordered by a law onely within; for the Word and Law of the spirit meerly is for a spiritual condition or estate of glory, as Angels,

who onely live by a law spiritual, or word of Revelation: But our estate here being partly carnal, must needs be ordered yet in part by the Law of a carnal Commandment; and yet this Law is not such as it was be∣fore, a meer Law in the letter, but it is now under the Gospel a law of life, spirit, and glory; it is a Law in the hand of Christ, and with the promises of Christ about it to make it spiritual indeed. And this is according to the just, wise, and righteous distribution which God hath made to our divers estate of flesh and spirit, by dealing out to us both the word and spirit, the letter and life. There∣fore the Word is called Scriptures given by inspiration, and is profitable for doctrine, &c. 2 Tim. 3.16, 17. And the Spirit is cal∣led the anointing, and teacheth all things, 1 Joh. 2.27. And I will put my Law in their mindes, Heb. 8.10.11. And the comforter whom I will send, he shall teach you, Joh. 14.26. 1 Thes. 4.9. Acts 2.17.

Thus, whatever doctrine of holinesse is in the new Testament, we are to receive it, be∣cause it is now the doctrine of him who is the Lord, Jesus Christ, the Lord as well as Jesus Christ, and one who commands as well as saves: Nor is there any Covenant of

works in such kinde of obedience: Life is given us to make us obey, but not for obey∣ing.

XXXVIII. The new Covenant further set forth to be meerly a promise.

THe Covenant that is called the new Co∣venant that God makes with his now under the Gospel, is all on his own part, without any thing on mans; he makes him∣self ours, and makes us his; all is of his own doing; though a Covenant in the strict legal common sense, is upon certain articles of a∣greement and conditions on both sides to be performed: Thus stood the old Covenant, there was life promised on condition of obedi∣ence; and so in covenants and contracts be∣twixt man and man, but now there is a Covenant or rather promise in Jesus Christ, who is called the Mediator, or Mannager of the Covenant, in which God gives him∣self freely in Christ, to be the God of a poor sinner; Christ undertaking all, both with the father and the soul; such a kinde of

covenant was established with Noah, Gen. 9.11. Behold I establish my covenant, &c. nothing required on mans part: This is cal∣led a new Covenant; for it is clear against the strain of the old, wherein man was to have his life upon condition; yet it were good, that we did not rest too much in the notion of a covenant; nor is it the way of a covenant that the Gospel uses, but ra∣ther the promise, or grace, or salvation; for the Spirit uses the word Covenant onely by way of allusion; and because the soul being under the power of the spirit, doth it self contract and covenant with God to obey, though God gives no life in such a way of a covenant or obedience. And I observe, that the usage of this word hath a little cor∣rupted some in their notion of free-grace, & makes them conceive a little too legally of it: And I conceive, that the Doctrine of it in Heb. 8.10, &c. I will write my law, &c. And I will take away your stony heart, &c. And put a new spirit within you, Jer. 31.31. Hezek. 36.26. doth clear it to be onely promise and grace, and free-love to a sinner; for if any thing were to be done for life or salvation, we should darken the glory of free-grace, and make it a promise neither

wholly of grace, nor wholly of works. And if it be of grace, it is no more of works, otherwise grace is no more grace, Rom. 11.6. Nor is this promise of salvation given to sinners as sinners, barely, simply, and singly; nor as qualified or conditioned; not to sinners as sinners, for God can onely love in Christ; nor as qualified and conditioned; for so life should be purchased by us rather then for us; so as we are onely sinners in our own and others judgements, but truely loved in Christ when the promise comes. And thus the Scripture cals us ungodly, and sinners, and children of wrath: Not that we are so, but seem so; or not so in Gods account, but the worlds: So as here is ground enough for any to offer salvation to the veriest sinners, and for the veriest sinners to receive; for God is in Christ reconciling the world unto himself, not imputing their trespasses unto them, and hath committed to us the word of reconciliati∣on, 2 Cor. 5.19.

XXXIX. The way of assurance for beleevers.

THe surest knowledge that any one hath that they have received the promise, is, the closing of their heart with Christ; the real receiving and beleeving; the relying and going out of the heart upon Christ; The just shall live by faith, Rom. 1.17. We walk by faith, and not by sight. This was the assu∣rance the Father of the faithful had, who staggered not at the promise, but gave glory to God: Yet this assurance is such, as the soul cannot be content with onely; there is something in man beside faith to be satisfied; reason will have more light to see by; and therefore the working of the spirit in new obedience, and love, and repentance, and self-denial, are such glimmerings as the soul may be refreshed by, though not strengthned by, and comforted by, though not supported by: Works though they cannot assure by them∣selves, yet raised up by faith, may with it cheer up the soul; if we beleeve more of

those works then we see or feel, and so strengthen them by faith, they may be like the tokens and change of raiment by which Jacob was perswaded that Joseph was alive; by these we may be better perswaded that we live, and live in Christ: Therefore the soul being a reasonable and discoursive spirit, is much satisfied in such a way, when the Spirit of God helps it to reason, and draw conclusions, as thus,

The Word sayes, Whosoever beleeves, shall not perish.

But, I beleeve, saith the Soul; and therefore according to this Word, shall not perish.

The Word sayes, To beleeve, is to receive, or put confidence in, or trust, as in John 1.12.

But, I receive Jesus Christ for mine, I trust in him for salvation; therefore I be∣leeve.

The Word sayes, Repentance, love, self-denial, obedience to the Will of God, are all the fruits of the spirit; but these are in me; I can repent and love, and deny my self, and obey.

The Word sayes, That we are compleat in Christ, and righteous in Christ; but when I repent, or love, or obey, I beleeve I am in

Christ; and therefore, my love, and repent∣ance, and obedience is such as I may beleeve, though not in themselves, yet in him to be good and spiritual.

And thus a beleever may beleeve for assu∣rance, and yet reason for assurance; and some other questions a beleever may put to his own spirit, and draw it out into more conclusions for beleeving; Am I Christs, or my own? If I be Christs, do I walk with Christ? And live to Christ? And obey Christ? Do I delight in Christ, and those that are Christs? Or do I live to my self? to my lust? To my profit, or credit? To others or the world?

XL. The Gospel-Ministration very glorious.

THe ministration of the Gospel exceeds in glory; for now under the ministery of Jesus Christ himself, the heavenly things themselves are brought forth; the free-love of God in Jesus Christ, and the free-love of Jesus Christ himself, all the powrings out of

spirit, and the full discoveries of love, were reserved for Christs own day; the Kingdom of God, the righteousnesse, the justification, the forgivenesse of sins, the spirit of comfort, the glorious liberty of peace, and joy unspeak∣able, are the glory of Christ come in the flesh, the treasures that went with his own person; they under the Law saw this day but afar off, they saw but the blood of bulls and goats, and grace and peace afar off: but blessed are our eyes, for we see; and our ears, for we hear that which many Kings & right∣eous men have desired; we see the Son of God bleeding himself, and are under a more spi∣ritual sprinkling then they; they were un∣der a fleshly purifying; they were as children and servants that were not at age, & so had neither the use, nor freedom of the heavenly inheritance; they were subject to death and bondage; we are delivered to serve him with∣out fear; they were kept under the school-mastership of the Law; we (now the fulnesse of time is come) enjoy the pretious liberty of the sons of God; the light which they lived in before, was glorious compared with the darknesse the Nations lived in even under a region and shadow of death; but it was dark∣nesse compared with the light of the Go∣sp••l;

now light covers the earth, and it is not such an enlightening as that of mount Sinai to bondage and fear, a light with smoak in it, and thunder in it, or a light with types and terrour in it; but a more clear, com∣fortable, and soul-refreshing light; the beams of Christ now shine with grace and love up∣on the souls of his people, like the Sun in the Spring-time, in whose light there goes a vertue which causes the earth to spring and blossom: so do the souls of the Saints under the Sun of righteousnesse now; grace, mercy, and salvation is in the light thereof; and love, joy, peace, with all the fruits of the spirit do appear.

So as Gospel-times, have the substance and body of Christ, and all that is Christs; the Gospel-ministery hath the flowings of the spirit Act. 2.17, 18. Joh. 16.17. hath power and life in it, to change the soul from glory to glory by the Spirit of the Lord 2 Cor. 5. Joh. 5.25. hath spiritual freedom to set souls at liberty from death and the curse; & ever∣lasting righteousnesse is brought in, Dan. 9. and the fulnesse of age is come, so as the se∣verity of the Law, the Schoolmaster, hath done whipping us; we are now under grace, Gal. 4.5, 6. the Gospel-ministery

hath Jesus Christ himself, no signe of him, no type of him; here is no sacrifice now, no Moses now, but the very Son of God, and with him a whole change of the Priest∣hood and Ordinances; now no more Priests to reconcile God, but God reconciled, and Ministers of reconciliation; the Ordinances, few, clear, and spiritual, and the ministery free and large; no more to Jew onely, but to Jew and Gentile, even to the world. God so loveth the world now, that whosoever be∣leeveth, shall have life, Isai. 54.1.

XLI. In what kinde the Gospel is glorious.

THough the Gospel tels of glorious things, yet they that overlook, this glory may soon see little of it; for in the word, there is but a little noise: A sad story of one crucified, dead, and risen; all the out-side is but mean; the ministery onely a plain busi∣nesse of tydings, or the foolishnesse of Preach∣ing, 1 Cor. 1.18. The other wayes of it, plain and homely, some water for Baptism,

a little bread and wine for food. The meanest and poorest most commonly for followers and friends of it; not many noble, nor many mighty, 1 Cor. 1. The Ministers of it, or preachers and publishers of it, but homely; What is Paul or Apollo's, but Ministers by whom we beleeve? 1 Cor. 2.5.

The House of God, or family, or Church; some poor ones called Saints in fellowship; the Officers but few and plain, Pastors, Dea∣cons, Elders; the Laws, some bare words of entreaty, as well as command; all, both Word, Ministery, Officers, with all the doings and administrations that concern Christ, all suited to a poor crucified, dying Jesus, to a state of humiliation: And thus, all so mean, as to the Jews a stumbling block, and to the Greeks foolishnesse, 1 Cor. 1.23.

Thus the Gospel looks on the worldly side of it, Thus Christ neither striving, nor cry∣ing, nor any one hearing his voice in the streets. Matth. 18.19, 20. Thus is the work of sal∣vation carried in a mystery: This is the wisdom of God in a mystery, 1 Cor. 2.7, 8. And yet great is this mystery of godlinesse.

First, In Jesus Christ himself, though he look like the Carpenters Son, yet he is the onely begotten Son of God, full of grace and

truth: The brightnesse of his glory, and ex∣presse image of his person, John 1.14. Heb. 1.2.

The Word it self or Scriptures, though a Word or Book like a common writing, yet it is a Word of truth, The power of God unto salvation, Rom. 1.16.

The Ministery, though but a little plain teaching, yet mighty to save, to cast down high imaginations, to reconcile; and the Mini∣sters of it, Stewards of the Mysteries of God, Ambassadours in Christs stead; their feet beautiful, with glad tydings to sinners, 2 Cor. 47. 2 Cor. 5.20.

The people of God, or friends of this Gospel, though counted the off-scouring of the world; yet a spirit of glory resteth on them, 1 Pet. 4.14. As dying, and yet behold they live; as sorrowful, and yet alwayes re∣joycing; as poor, yet making many rich; as having nothing, and yet possessing all things, 2 Cor. 6.10, 11.

The Kingdom of God, though a thing not seen, yet righteousnesse, peace, and joy, Rom. 14.17.

XLII. The form of the Gospel, or way of dispensation.

THe Gospel is formed up of exhortations and perswasions. We beseech you to be reconciled, &c. And suffer a word of exhor∣tation, &c. And of conditional promises &c. As, Whosoever beleeveth shall not perish, &c. Of threatnings, as, he that beleeveth not is condemned, &c. Of Commandments; If ye love me, keep my Commandments, &c.

Now this Gospel thus fashioned, is on purpose for the better dispensing of it to the souls of his people, that his divine and spiri∣tual things might be more naturally con∣veyed, in a notional and natural way; as the Key is made fit to the Wards of the Lock. And this is the end rather of this Gospel fashion, then any supposed free-will in man as some imagine; for the Gospel is offered not upon freedom of will in any; but that those who are made to receive it, should be wrought on in a way as neer to their own condition and nature or reason, as can be;

for none are converted against their will, but their will is spiritually changed, and so they are made willing in the day of his power. God doth not break up the hearts of his peo∣ple, but doth open them, and stands and knocks. Lydia's heart was opened; and he stands at the door and knocks, Revel. This is the Gospel-way of his enterance; He doth not strive nor cry, nor doth any one hear his voice in the streets; He doth not force in himself, nor any thing of his into the soul, but brings in spiritual things so naturally as they cannot, nay, will not resist.

XLIII. Gospel-promises.

THe promises are but words of Gods in∣gaging himself to man freely, and of grace; and as his promises are of grace, so his performances are in faithfulnesse: And in these promises, the love of the Father, Son, and Spirit, are conveyed, and the trea∣sures and riches of salvation to sinners. And thus in this life, all is passed over upon Word to us, and for our beleeving this Word, and taking in the things of Jesus Christ thus

upon Gods bare ingagement; he hath bound himself freely to give all hereafter, and yet all is of free-gift too, things freely given to us: And in this time of our waiting, and beleeving, and relying, we have one earnest, even a spiritual and glorious earnest, given to us here; even the holy Spirit of promise, which is the earnest of our inheritance; though some promises speak of conditions, as of faith and repentance, &c. Yet they are onely ours upon this condition that they were Christs before; for in him all the promises are Yea and Amen.

The promises that God makes thus in Christ are free, and being made in Christ are more free; for Christ is all that to God that we should be unto him; and we are in Christ so as Christ takes away all discou∣ragements and excuses in any that dare not beleeve them to be theirs; and therefore, The spirit and the bride say, come, and whose∣ever will let him come, and take of the waters of life freely, Revel. 22.

XLIV. God under the Law; and the Gospel legal, and Gospel-worshippers.

BEfore Jesus Christ came in the flesh, and offered up himself, God offered him be∣forehand in Types and Sacrifices of blood, &c. and the whole Ministery was a Priest∣hood, so as the Priesthood and Sacrifices of the Law did set forth and shadow Christ in way of offering, or sacrifice, to God the Father; and therefore God under that dis∣pensation, did appear rather under a condi∣tion of reconciliation then reconciled, though all were saved then actually in the same Christ who was to suffer: But how much of this salvation they knew, is a question; it is very likely, and something clear from the Word, That God was very sparing in that time of the discoveries of himself in Christ; and they rather saw him in his glory above then below; and possessed the inheritance of the Redemption, rather then the Ministration or Gospel of it.

God appearing thus, the whole ministery of the Law was taken in as agreeable to this manner or patern; and the Law of Commandments revealed on Mount Sinai, did help to the form of this ministery, and made sin appear and abound more; for which, such sacrifices were prepared. And thus the whole frame of the old Testament, was a draught of Gods anger at sin; the Law revealing sin, and Jesus Christ offering for sin: And so God in this time of the Law, appeared onely as it were upon terms and conditions of reconciliation; and all the worship then, and acts of worship then, as of prayer, fasting, repentance, &c. went all this way, and according to God under that appearance; and every thing of worship seemed to bring something of peace and a∣tonement in relation to the great atonement to come by Jesus Christ: And in this strain runs all the Ministery of the Prophets too, in their exhortations to duties & worship; as if God were to be appeased and entreated, and reconciled, and his love to be had in the way of purchase by duty, and doing, and worshipping; so as under the Law, the effi∣cacy and power was put as it were wholly upon the duty and obedience performed;

as if God upon the doing of such things, was to be brought into terms of peace, mer∣cy, and forgivenesse; so as their course then, and the service then, was as it were a work∣ing for life and reconciliation.

But now under the new Testament, God appears in Christ, & reconciliation is finish∣ed; peace is made by the blood of his Crosse; and now the Ministery of the new Testa∣ment, is not a Priesthood of any more offer∣ing Christ to God in sacrifice, but of offering and tendering the tydings of a fully reconciled God in Christ to man, and of a sacrifice al∣ready accepted for sin; so as now there are no Priests, but Ministers, or Stewards, or Ambassadours for dealing out, and dispensing the love of God to man, and for publishing the glad tydings of peace; so as all worship now, and spiritual obedience, is to run in the way of this dispensation; not for procuring love or peace from God, nor for pacifying; but for love procured, and peace purchased by Jesus Christ.

If these things thus stated, were more fully & spiritually opened, there would be more Gospel-teaching and obeying; for mans obedience towards God is not so notionally, nor orderly carried, nor so purely as the

Gospel calls for, but they run in a legal strain, and would work God down into his old and former way of revealing himself as under the Law, when he seemed to be onely in the way to reconciliation and peace, rather then pacified; and thus in prayer, and fasting, and other acts of obedience they deal with God as they did under the old Testa∣ment, not considering the glorious love re∣vealed in Christ crucified, and how all Go∣spel-Ordinances are onely wayes and means for God to reveal this love and grace by the spirit of adoption, not any wayes and means of ours for getting some love from God which Christ himself hath not gotten for us.

XLV. God and His in reconciliation.

THey that have received the word of re∣conciliation, are in a very pretious, and comfortable and peaceable condition: they are lovers of God and Christ, they are no more such enemies in their mindes by wicked works, they oppose not the will of God as they did, they resist not the Word of the Gospel,

they sleight not the communion of the spirit of God; they are tender of any thing that is Gods; they count not any thing their own for God; he shall be welcome to all; if he call for their credit, he shall have it; they know they have a spirit of glory resting on them; if he call for their possessions, they leave father, and mother, and brethren, and sisters, and lands, for his Names sake; they know these are not to be compared to the glo∣ry which shall be revealed, and they shall have an hundred fold in this life; if he call for their life, he shall have it; they know, he that will lose his life for his sake, shall finde it.

And being thus reconciled to God, they are friends with every thing of his; every Gospel-Mystery they know they receive; and every thing of his they know not, they wait till he reveal even this unto them: and though they do not receive it, because they know it not yet to come from God, yet they do not reject it, because it comes in the likenesse of his Word, lest they be found fighters against God, and crucifie the Lord of glory in ignorance, like the Jews.

And being thus reconciled to God, they are lovers of all his; they love the brethren;

and if there be a naked disciple, they cloath him; if an hungry disciple, they feed him; if an imprisoned disciple, they visit him: I was naked, and ye cloathed me, &c.

And being thus reconciled, they behold God reconciled to them too; they are now in the way of his love; for now God freely communicates with them, and meets them in Christ; he shines on them in the face of Je∣sus Christ.

Now God and the soul thus reconciled, are in a full enjoyment of each other, as the husband and the spouse, the father and the son; there is no parting rights and pro∣priety; God hath not any thing in Christ, in Heaven, or Earth, but it is theirs: all things are yours, and you are Christs, and Christ is Gods, and every thing of theirs is his.

XLVI. The fears of weak beleevers; and the remedies.

WEak beleevers are like melancholy people, who think things far other∣wise

then they truely are; right smoaking flax where there is more smoak then light, more ignorance then true discerning.

The fears they are in, are of this kinde:

1. They cannot be perswaded their sins are pardoned indeed; they would, and they would not beleeve it; they cannot, from the spirit that is in them, but close with Christ, and clasp about him for salvation; yet then they are not sure they have him; they may be deceived they think in that.

2. If Faith carry them on to beleeve a little more or better of their condition; yet the pride of some sins will not down with them: some of their sins which they have made their darlings more then others, and cherished themselves in, Oh, these they think are either too great, or too often com∣mitted to be all forgiven, and at once. The remainders of these sins lie like dregs in the bottom, and their conscience cannot be satis∣fied that God hath fully pardoned.

3. They look not upon God in the pure simplicity of his Word, and promise; but they suspect and are jealous God hath some rec∣koning still behind, because they are sin∣ful, and God is purer then to behold iniquity; and they cannot beleeve that God can bear

with all those corruptions and transgres∣sions in them.

4. They think, though God may be re∣conciled with them and love them at some∣times, (for they (poor souls) onely rec∣kon the seasons of the spirits comforting and breathing for the times of forgivenesse;) yet God may be provoked again, and angry again for new sins and failings: and then they are as much troubled how to come at any peace again as they were before: and then it must be onely another Sunshine of the like comfort must warm them into peace and beleeving.

5. They cannot perswade themselves how they can sin as they do daily, but that they are accountable for all the breaches; and so set up new scores of sins in their con∣sciences, and keep reckoning for God, and disquiet themselves in vain.

6. They think every affliction or trouble that befals them, is a punishment for some sin they have committed, and they look on them as messengers of wrath from God, sent upon them in judgement, as if God were satisfying himself upon them, and powring out some wrath to appease his Justice for such sins.

7. They mistake the Gospel in the do∣ctrine of it; and every Scripture that threatens for sin, they interpret to belong to them, because they have committed that sin.

In a word, these are the fears summed up:

1. They are, and they are not perswaded their sins are pardoned.

2. They are perswaded some sins are par∣doned, but not some others which they have most sinned in.

3. They fear still God doth not intend them such grace as he profers and speaks; and suspect the Gospel.

4. They think if God do pardon them, yet they may provoke him again soon after.

5. They suppose they cannot sin as they do, and not be accountable; and they can∣not but be sinners in Gods sight as well as their own.

6. They think afflictions are sent upon them for their sins; and they cannot con∣sider God in them but as angry, and so help the afflictions to afflict them.

7. They interpret every curse in the Law and new Testament for sin, their own, if it be against their sin.

XLVII. The remedies to each fear.

FIrst, We are commanded to beleeve forgivenesse of sins in Jesus Christ throughly, and not in part; Through his Name whosoever beleeves in him, shall re∣ceive remission of sins, Act. 10.43.

2. We are to consider that one sin can∣not be forgiven but all is forgiven: Jesus Christ hath done away all sins, For this man after he had offered one sacrifice for sins for ever, sate down on the right hand of God. Heb. 10.12.

3. We are to beleeve God in the plain∣nesse and simplicity he speaks in, in Gospel-promises, and words of grace even to our souls, as if he spoke out to us by name from Heaven, He that beleeveth not God, hath made him a lyer, because he beleeveth not the record that God gave of his Son. 1 Joh. 5.10.

4. We must know, God is not as man, that he should be angry, and pleased, as we carry our selves: I will be merciful to their unrighteousnesse, and their sins and iniquities

will I remember no more. Heb. 8.12. I will be to them a God, and they shall be to me a people. v. 10.

5. We must remember our sins are no more ours, but Christs; and his righteous∣nesse is ours: God reckons and accounts us as one now: so though we sin, yet every sin was accounted for in him; and now, there is no condemnation to them that are in Jesus Christ. Rom. 8.1.

6. And for afflictions, though they come in with sin, and for sin, and are the wages of sin; yet to the righteous, and beleevers, they are no judgements for sin; for every thing of Justice against sin was spent upon Christ: so as to us they are onely trials: Count it all joy when ye fall into divers temptations. Jam. 1.2.

They are chastenings of love to prevent sin, As many as I love I rebuke and chasten. Revel. 3.19,

They are in a word, a divers way or dispensation of love and grace; love work∣ing by that which is evil in it self: We know that all things work together for good to them that love God. Rom. 8.28.

7. We are to consider that though the Scriptures do often set forth the righteous∣nesse

of God against sin, and his justice a∣gainst sin; yet that unrighteousnesse being sa∣tisfied by Jesus Christ, it hath no power against those that are in Christ; no more then the pursuer had to do with the mur∣derer in the City of Refuge: For sin shall not have dominion over you, Rom. 6.14. Ye are not under the Law, but under Grace.

XLVIII. Legal Conversion.

THere is much mistake in the businesse of conversion or regeneration. For while it is lookt upon meerly as a change in affe∣ction, or conversation, there is much deceit∣fulnesse; there are means which can work that, and yet that shall be no spiritual work neither; the pressing things legal, and as meer commands from the Word, may; there is something of the Law in the heart be∣forehand and by nature to side with the Commandments in the Word, and so to work something within as well as without; and so there may be an obedience or conformity of the spirit of man, and yet no spiritual obedi∣ence nor conformity.

2. There are Gospel-terrours as well as legal, as Hell and Hell-fire, and the worm that never dies, and condemnation, and Jesus Christ Judge of quick and dead, &c. All these in the Word carry such an Image of wrath, as they work fear and passions, &c. which force on the soul to reform, and yet but to a form of godlinesse, not to the power.

3. There are certain ends nature pro∣pounds to it self for conforming, as life eter∣nal, &c. and reputation, and men-pleasing; there are exhortations, perswasions of preack∣ers, or friends, or acquaintance; there is edu∣cation; there is examples of judgement upon sinners, godly society, &c. All these carry in them a power to make men do something, and but something in the way of Religion.

All these being of an operative and work∣ing nature, may bring forth a thing like con∣version; which indeed is but a restraint at best, or a more purely natural condition: Nature is of it self excellent, and if not originally corrupted, more excellent. We see how temperate, meek, just, wise, liberal, mer∣ciful many have been; and amongst Papists, how self-denying, contemplative, divinely practical, and morally excelling; and a∣mongst

Formalists in Religion, how severe, strict, professing and practising in Religious duties. So as the way for pure conversion, and to be spiritually renewed, is by Jesus Christ: He that hath the Son hath life: Faith and not works quicken us.

XLIX. When the spirit of adoption works not freely.

WHen they put something of satis∣faction towards God, upon any thing they do, upon any performance, or obedience, as if God were prevailed with by any thing of their own.

When they take in Christ for a Mediator but by the way, not resting wholly on him, and in him; but as it were to make up all sure with God, they look rather on the by upon his intercession.

When they are in bondage to some out∣ward circumstances of worship, as time, or place, or persons, that they cannot pray but at such hours, or in such places, &c.

When they do things meerly as commanded

from the power of an outward command∣ment or precept in the Word, that brings forth but a legal, or at best but a mixt obedi∣ence, and service of something a finer hypo∣crisie.

When they do because of some Vow, or Covenant they have made, &c. it is more properly the service of the old Testament, and part of their bondage; for wanting the power and fulnesse of the Spirit of adoption to work them to obedience freely from with∣in, they were under the power of outward principles to put them on from without.

When they come to God in any act of worship, as prayer, &c. as to a Creator ra∣ther then a Father; and as a God rather then a God in Christ, they put themselves under such an infinite glory, purity, and justice, as they can neither have accesse with Faith nor boldnesse.

When they take any outward thing to move them, rather then apply to Christ for strength, life, and spirit; for the more any motion or obedience is caused from things without, the more forced and unnatural is all such obedience, and the lesse from a spiri∣tual power within.

When they measure their forgivenesse by

their sin and sanctification, and can beleeve no more then they have peace for; and that peace upon something of their own per∣formed, and not from beleeving on him who hath performed all. God hath not given us the spirit of fear, but of power, of love, and of a sound minde, 2 Tim. 1.8. or of a minde not corrupted with any of these.

L. Opinions which make men legal.

THere are certain principles by which some are religious, which carry them off much from the Gospel-way of obedi∣ence.

1. Men naturally think it impossible that they should be accepted of God, and justified, and do nothing themselves for it, and in it; Hereupon flesh and blood can hardly be brought off to beleeve forgivenesse of sins, nakedly and freely for nothing in them∣selves.

But to take a way this, consider that for∣givenesse of sins is of a meer grace, and mercy,

and gift. By grace ye are saved; it is the gift of God, Eph. 2.8. and through Jesus Christ; through the Redemption of his blood, Rom. 3.24. As a Prince raises up a beggar, and Pharaoh's daughter brought up Moses; so are we raised up freely, and in mercy.

2. Men think that whatsoever they per∣form in obedience to God, that God cannot but approve it, because they themselves ap∣prove it for good; hereupon men come to look on themselves as doing something for life and salvation.

But to take off men from any such self-love and opinion in the work os salvation; consider there is sin in every thing they do. 1 John 1 8. If we say we have no sin, we de∣ceive our selves: And there is none righteous, no, not one, Rom. 3.10. Neither doth God judge as man judgeth. God seeth not as man seeth; man looketh on the outward appearance, but God beholdeth the heart, 1 Sam. 16.7. God hath ballances to weigh thy actions; and to be laid in the ballance, they are altogether lighter then vanity, Psal. 62.9.

3. Men naturally think it impossible to be damned for good works, and serving God in a mans own fashion; and surely none are condemned simply for good, but as that good

is evil in some kinde or degree; and here∣upon men raise up hopes and comforts to themselves from such a course of life as they live in with God. Thus from some∣thing they fansie good in their own way, and from something they fansie in God of mercy and forgivenesse to sinners, upon this they venture themselves.

But to take away this, consider though God be merciful, yet he is onely merciful of his own fashion, not of ours, not in the way we may corruptly think him: Thou thoughtest that I was altogether such a one as thy self, Psal. 50.21. Gods love, and grace have wayes and fashions of their own they move in; and if we be not in their way, we shall not receive of his fulnesse: The Jews were very zealous after God, yet not in Gods fashion, but went about to establish their own righteousnesse. The Papist is a fol∣lower after God; and the legal, formal, poor ignorant Protestant, runs in a course of obe∣dience and serving God; yet it is not in Gods way of righteousnesse; and so they misse of ••alvation for not seeking it purely in Christ their righteousnesse.

LI. Jesus Christ offered to sinners as sinners.

THe Apostle hath a pretious doctrine, and it is this, This is a faithful saying, and worthy of all acceptation, That Jesus Christ came into the world to save sinners, of which I am chief, 1 Tim. 1.15. As if he should say, doth any of your hearts tell ye you are sinners? Let not that be any ground at all to keep you from Christ, let not any despaire because of that; I my self was thus and thus, a blasphemer, a persecutor; nay, as if that were not enough, I was the chief of sinners, or the sinner in chief; the grand and supreme sinner, as if there could not well have been a greater; and I (says he) obtain∣ed mercy. So as here the Spirit hath laid in answers to the objecting or doubting soul.

If the soul should object, If I were not such a sinner as I am, I could beleeve; the Spirit answers, Jesus Christ came into the world to save sinners: As if he should say, to save even just such as thou art.

If the soul should object further; but there is not such a sinner as I am; the Spirit answers, yea: But here is one greater then thou; here is the chief of all sinners, the Prince of sinners obtaining mercy, of which I am the chief.

So as none can be such a sinner to whom Christ, and the blood of Christ, may not be tendered and offered; and that upon these grounds.

1. From the order of Gods decree, he loved us, and gave Christ for us when we were sinners. God commendeth his love to∣wards us, in that while we were yet sinners, Christ died for us, Rom. 5.8. God so loved the world, that he gave his onely begotten Son, John 3.

2. The offering the Gospel and Jesus Christ to a sinner as a sinner, is but the bring∣ing out this glorious love of God in time and dispensation; it is but the offering that love which God loved them with from everlasting: Neither is it any more to offer Christ to a sinner, then to manifest God in his first love, when he gave Christ for sin∣ners in his own decree.

3. It exalteth grace more, and sheweth as a gift indeed; what can be more of grace,

then that Jesus Christ should receive a sinner. one who hath no money nor price, no works nor righteousnesse to bring for him.

4. It is the right lifting up Jesus Christ as Moses lift up the Serpent in the Wilder∣nesse; not for the healed to look upon, but the stung and wounded.

5. It leaves men without all excuse, and brings the greater condemnation; for when Christ is brought home to the very soul, and the blood offered at every ones door for re∣ceiving, then there can be no objecting; Lord, had I been thus and thus fit and pre∣pared, then I should have received thee; but I was a foul sinner at that very time, so and so guilty. O, will the Lord answer, I come therefore to pardon thee, and to wash thee in my blood, because thou wert so foul; and that is no excuse.

6. It is most agreeable to the Gospel-way of dispensation, and Christs own preaching, The whole need not a Physitian, but they that are sick: I came not to call the righteous, but sinners to repentance.

7. All that ever received Christ in the Gospel, received him in a sinful condition; the many beleeving Jews in the sin of cruci∣fying Christ; all the Churches of Corinth,

Ephesus, and Colosse, Such were some of you, but ye are washed, &c. And ye were sometimes darknesse, but are now light in the Lord, Ephes. 5. Ye who were dead in trespasses and sins; and were enemies in your mindes by wicked works, yet now hath he quickned, Co∣loss. 1.

So as to offer Jesus Christ to sinners as sinners, is but

1. To offer him in time, as God gave him before all time; God gave him to us because we were sinners, and now he is but offered as he was given.

2. There is more of grace in it to offer him to a sinner as a sinner, that where sin hath abounded, grace may abound much more.

3. There is a clearer lifting up Christ as Moses, for the wounded to look on as well as the whole.

4. Men are left without excuse, because when he is held out to sinners as sinners, all are in a condition for him; sin and a saviour are most suteable.

5. It is as Christ himself did, who both calls sinners, and converses with sinners; with Mary Magdalen an harlot, and with the Publicans, and with the woman of

Samaria, who lived in uncleannesse when the pure Messiah preached himself to her.

6. It is as all that ever received him, both in Jerusalem, Corinth, Ephesus, &c. who had they not been foul, had never been washed; had they not been darknesse, had never been light in the Lord.

But you will tell me of conditions in the Gospel, of faith, and repentance, &c. and certain legal preparations before Christ should be offered and brought to the soul.

Yea; but that ye may not be puzzled as many are.

In the Gospel-way or dispensation, faith and repentance is to be preached, but Jesus Christ still with it. Beleeve in the Lord Jesus Christ: And you are not to consider re∣pentance from beleeving, nor beleeving from repentance, nor either from Jesus Christ, nor Jesus Christ without them; and yet neither of them as bringing in Christ to the soul, but Christ bringing in them, and working them more and more in the soul, and that upon these grounds.

1. Christ is not ours by any act of our own but Gods, God imputing and account∣ing: To make Christ ours, is an Almighty work, & not the work of any thing created;

So as Christ is ours without faith, by a power more glorious and infinite; but we cannot here know him to be ours but by beleeving; nor partake of him as ours but by beleev∣ing.

2. If faith should give us our interest in Christ, then as our faith increases, our inter∣est should increase, and we should be more and more justified and forgiven, which none allow, calling these other acts of faith faith of assurance, and acts of manifestation; and if faith be thus in its other degrees of work∣ing, why not in its first? It is the evidence of things unseen, Heb. 11.

3. If Christ should be ours by faith in this sense, then when faith ceases, shall we cease to be justified. Shall faith begin our interest here, and not be able to continue it hereafter?

4. Can a sinner be too foul for a Saviour, and too wounded for a Physitian to heal, and too filthy for a fountain opened to wash?

5. He that offers Christ, offers all the conditions in him, both of faith and repent∣ance; For Christ is exalted to give repent∣ance, &c. And faith is called the faith of the Son of God, Gal. 2.

6. It is no more to offer Jesus Christ, then any grace of Christs or gift of Christs to a sinner; for a sinner is as unprepared and unfit for the one as the other, equally in sin and pollution to both.

7. This spiritual work is a new creation; and so works of preparation are not so pro∣per in that: We are (saith the Apostle) his workmanship created in Christ Jesus, Ephes. 2.10.

And now, why shall any servant of Christ refuse to give out that blood of his Masters which runs so freely to sinners? And any sinner refuse to receive it, because their vessels are not clean enough for it, when it is such a blood as makes the vessels clean for it self?

LII. The simplicity of the Gospel-Salvation, easie and plain.

JEsus Christ, and forgivenesse of sins in his Name, and redemption through his blood, is the first and onely thing held forth in the

Gospel to sinners; the other Mystery of righteousnesse, is revealed to beleevers; for∣givenesse of sins is first taught, that they may beleeve; and the other glorious Mysteries are taught, that they may know what they do beleeve: they are first to see Gods love, and afterwards his glory: Jesus Christ cru∣cified is the best story for sinners, and Jesus Christ exalted for Saints; and therefore it is that in all the Apostles Sermons, the story of blood, and redemption, was first preached; and when they did beleeve that, then they wrote Epistles and Revelations of greater things unto them, so as they spake of Christ onely to make them beleeve, and wrote to them of him when they did beleeve.

Salvation is not made any puzzeling work in the Gospel; it is plainly, easily, and simply revealed; Jesus Christ was crucified for sinners; this is salvation, we need go no further; the work of salvation is past, and finished; sins are blotted out; sinners are justified by him that rose for justification. And now if you ask me what you must do to be saved, I answer, Beleeve in the Lord Jesus Christ, and thou shalt be saved. All that is to be done in the work of salvation, is to beleeve there is such a work, and that

Christ died for thee, amongst all those other sinners he died for.

To beleeve now, is the onely work of the Gospel; This is the work that ye beleeve on him whom he hath sent. Joh. 6.29. This is the Commandment, that ye beleeve on his Son Jesus Christ. 1 Joh. 3.23. That is, that ye be perswaded of such a thing, that Christ was crucified for sins, and for your sins; and we are called on to beleeve, because they onely that can beleeve, are justified; By him all that beleeve are justified. Act. 13.39.

So as salvation is not a businesse of our working, and doing; it was done by Christ, with the Father; sin, and Satan, and Hell, were all triumphed over by Christ himself openly for us; and all our work is no work of salvation, but in salvation; in the sal∣vation we have by Christ, we receive all, not doing any thing that we may receive more, but doing because we receive so much, and because we are saved: therefore we work not that we may be saved, and yet we are to work as much as if we were to be saved by what we do; because we should do as much for what is done already for us and to our hands, as if we were to receive it for what we did our selves.

This is short work, Beleeve and be saved; and yet this is the onely Gospel-work and way. Christ tels ye in few words, and his Apostle in as few; As Moses lift up the Serpent in the Wildernesse, so must the Son of man be lift up; That whosoever be∣leeves on him should have life, Joh. 6. Paul tels you, Say not in thy heart, Who shall ascend unto Heaven? That is to bring Christ from above. Or who shall descend into the deep? That is to bring up Christ from the dead. But what saith it? The Word is nigh thee, even in thy mouth, and in thy heart, the Word of Faith which we preach. If thou shalt confesse with thy mouth the Lord Jesus, and shalt beleeve in thy heart that God raised him from the dead, thou shalt be saved, Rom. 10.6, 7, 8 9, &c.

So as here is but looking up on Jesus Christ, and salvation is in thy soul; and be∣leeving with thy heart, and thou art saved; thou wert saved by Christ before, but now in thy self.

There are yet these grounds why salva∣tion is so soon done.

1. Because it was done before by Christ, but not beleeved on before by thee till now.

2. Because it is the Gospel-way of dis∣pensation, to assure and passe over salvation in Christ to any that will beleve it.

3. There needs no more on our sides, to work or warrant salvation to us, but to be perswaded that Jesus Christ died for us, be∣cause Christ hath suffered, and God is satis∣fied. Now suffering and satisfaction is that great work of salvation.

4. Because they, and they onely are justi∣fied, who can beleeve: Righteousnesse is revealed from faith to faith; and all that beleeve are justified, Rom. 1.17. Acts 13.39.

5. That it may be by grace, and not of works. Being justified freely by his grace, Rom. 3.24.

LIII. Christ and every part of Christ to be studied, and be∣leeved in.

THere is not any thing of Jesus Christ, but it should be matter for a Beleevers faith to be exercised in, from his divine

nature to his incarnation, and so to his exal∣tation; that they may be able to comprehend with all Saints, the height, and depth, and bredth of the love of God; for God was in∣finitely influencing into every passage of his birth, his growing up, his infancy, his circumcision, his baptism, his preaching, his praying, his temptations, his fasting, his obedience to the whole Law, his sufferings, his reproaches, his poverty, his humiliation, his bloody sweating, his judgement and Judges, his condemnation, his crucifying, his peircing, his nailing, his drinking Vina∣gar and Gall, his strong cryes and tears, his crown of thorns, his blood flowing out from his feet, hands, and side, his giving up the ghost, his death, burial, resurrection, ascen∣sion, exaltation, and sitting on the right hand of God, his Priesthood, Mediation, Inter∣cession, Dominion: There is infinite vertue in all these, and the Gospel is made up of these; in these are those unsearchable riches of grace, love, and Redemption. These are to be the subjects of every Beleevers meditation, and he is to seek into the spiritual extent of these, and deepnesse of these: Out of these he is to draw strength, power, love, holinesse, spiritualnesse, regeneration, mortification,

new obedience, faith, repentance, humiliation, meeknesse, temperance, &c. Christ and every thing of Christ, is to be matter for him, and meditation for him. These are those mini∣sterial and instrumental means of grace and life to sinners; not an historical or tra∣gical use of these, but a beleeving use, a re∣lying, resting, comforting, spiritualizing use: These were all but parcels of the work of redemption, but parts of the whole; and to all these, there is an infinite depth of sin and temptations opposed; And therefore the more we are improving our selves in these things of Christ, the more spiritual and in∣finitely provided shall we be against the other: It is not enough to look on Jesus Christ in his single person glorified and ex∣alted, but to study every part and parcel, and passage of Jesus Christ: And thus to know nothing but Jesus Christ and him crucified.