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Full text of "The Saints Treasury: Being Sundry Sermons Preached in London"


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.^ Holding fbnb^ 

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ri,Tbe ineomf arable JB}^ltett€^ 

iXhrifis AU in AU, 
5. The glorious enjayntent ^Hm' 

evenly thirds by Waitb, ' 
4. "the Naturall mans bondage to ^ 
the laaw y and . the Chfifiiant 
^ liberty by the G»ff ell, 

<4K l^, A f reparation forjudgemet^, 

^ Being fondry Sermons ppeacfacd ^ 

^ By the late Reverend and pmniull 

^ Miniftcr of the Gofpel, 


•^ ■: '• ' 

^ . LONDON, 

4|g Prints by r. C. for JthnWrigbtzt Ac Kings head in 

the Old-baily. 1654. 

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um^«.n>s.V*-xv« J^ 

Honoured Sir, 

mtnts mortar ^.:i flkgrfi^^dfo^gjil 

did • ;: feppo&glhls?.^||^g:s 

I%)on.b6w njiudi. better an 

r/fs^ fernowl, !*il&ll>riib#afey[^ 










foule , to which death is as the gate of 
fife ; and in refped of the immortall 
travcll of his fbiile> being converiant ia 
the Word of the Lord that abideth 

The woAe$of the Saints ofjGo3 
inwhom isthe foirit of prophoae^ot 
onely live when they are de^^ But are 
inAnHfieiitatt u^ then^tid of grace^both 
to pknt fife where it U not , sakl Water 
it where it is, that it may fcring forth' 
piore abindantly . r 

llK^diq&pi y^Urftbe Lord; by 

iK^a^ fileaied to give 
04^ |b&|^i^^rU]^::ilX!^bres;laid up 

£ace p^t (^ jm ibattbv ' aiad pat on^ 
4^ hk^!im^ol.i^ Samoa inrJ^; 





kfliduous Travail ittfittmg otherk 
Biit thoa^ the Veflfefl be toiketi, oti 
rather indeed^rcfiinedifld trAftflate^'to 
his mafiers more immediate ufe , -yet 
the Treaiiires abide for the comttioif 
eiiricHment of the &u«ts. Jporijiiri^ 
tiiall Treaiures (like the Joa ws blefled 
hy iour Saviour) multiply in their ufe, 
and wheri thoufinds kivt beeneiaidi^ 
td by Attn , doe ftill rcmaiae fuffici* 
cnt CO eisrfch thotifijndS; « j £y'i4 ^rjo 

To you hoiibured Sir;i^tf^MH^ 
but Precious treafiiry^ prefented;, 'tiot 
a» though yburtoWtt -ftote i\\^e' iiot 

how many pimoas Jewels- ( throu^ 

die ©dies^ctf Cbflft^itt yot^) yotfte^i 

richly fet and^bdfiSdjfdf '^ril^c^t 
tiPig dieBrideitMt^ftAs^fe^^re; 


chofen and fealed. your Spirit to ccTe-; 
bcate hi« oym Nufiials in your Myfti- 
cd;Marriagc andiong oflpves. . 

But as gold, be&les its own internal 

worth, recdves an Authentick iraprdfi- 

onfrom the Image and Superfcription 

of the Prince : And as in honouring the 

JLord with Ae beft part of our iub- 

ftance. An humble acknowledgement 

cf his. In^reft both in the whole and 

our felves ( not any Addition to his 

ftikiell^'k intended:. So i^ thisTrea- 

fiiry prefehjed to the touch and teft 

cf.yoqr Judgepient , Fii:fl4Sf the Stan-r 

\ dard pf approyftig diings that are cX'*. 

^ cellent. And then as an humble te-l 

ftinatoy hpw mud). he owes himfelfe 

to yp^ tjiat;.piiefents'it. ; - - 

T3i3t the ^ JLord w6uld make youi 

l<H^ an vQr^iiwient iand defo 




his Saints, and pro§)er hi§ own plea- 
sure in your hands, is die prayer o^ 

• Hamnred Sir^ 

The mofi humble, jui4 noi^ 


a A 

\\ ' t- 

' obliged ofyoiir Sarvaii^s. ^ 

^^v: "i i(\ C; {^^v/At^^^cl ^ui CitOi v.... 



/> • ■ » 


.~i:.".!j S.V. j'. a'ACi ■ 

To the Chriftiari Reader. 

THe ^Hthttf yf thejjtjnfuing Sermons 
hath Jo abimdantly nf proved himfelfe 
to the Church of God by. his former labours, 
both in preaching and writing , that it would 
be rather ^ disparagement to hint to offer any 
thmgiSyway'df'xoinmeHdaiion. His name is 
yet like a precious Oyntmeni; and fo may it 
-ie fo hng as the Sunne and Moon endures, 
thefe Serntiitfsjpilf difcover themfeli/es to be 
hisgemtint Hgiies^Jje feverall lineaments and 
proportions of his fiile ( though fiiles differ 
as much as faces') ate here difcernable. thofe 
that had the hafpineffe to , be cowverfant 
with him , and auditors to him , are able 
to fay. Sic oculos, lie ille nianu$,(ic ora fere- 
bat, So he opened his Text,fo he handled his 
DoSirine , fo he deli<vered-his Application. It 
if true , thsfe fragments nf his ^rc ufuler the 

I I I III Hi. 
— ■'■ ■■ —-■■■-■ - - ' ■ -■ ■ tm^mmm 1 .T% — i '^ ' 

/To ^ BbeacfiBr. 

may fay 9f tbmtas ]^qI f4id e^ttcpt^ffg hid* 
ftlfe y We fupp9fe ^^y 4trt. jw* ittftriothr t^ 
the r.efi of hi* Wo^kfrtho^gb tbey «re. baiiA • «jRt 
. of diie rime-,, ditd fMgme^^iim^cih^.Mr^ 
yftare they to ^ «^;««ii^v^^aoieiiea^'9uri fnEt 
IMretiofa. Thefe Sermons, artU^Jiefthoedfar 
tifeir ,,:p^n vfwth" imd intnif^titiH^^tMdktt^i. 
ivkoo'oer 7PMjlHfJ^p^,Md:thfifjif^hntirfs.ii 
b^ hifHofv^ed for his fjttdl x^^tvtbjflfh^kfitkftr^ 
is the authoHr of. . . ■: 

WeJhalL'adde this alfo for thy encourage-'- 
Plenty that tbefc Sermons have been very hap- 
pily tak^n b^ ^^f^^ rf^ K^^.^'f^i^' ^^'' 
thJDg,:mwf,t*fffj^^ one 

wbohath g^vmttnfple Ufij^e^^ipis greai 
t si^/// arid aextftritie in^ rvriting Short-band, 
^ We thinks vet may fay , there are not many 
. words delivered by the Anthonty ^ai- are idft ' 
out. lAowever^conpdentwf^ areth/tt there is »tf- 
thing material which was bf bim' preached, 
but is hereby *be^ cafe and ^Of^^fftf^ilj^iftht 
; Scribe prefented to thy ttievf^ 

The dejire^f the fHbQbef)f^^(fe the name: 
oftku mortby m4tt- of God may be k^pt in ho^ 

^ ftOHTy. 

^ p if 

To xike Reader. 

thy ^3(f^>ti^i^md ^hJfktheJff inihy life i tlfat^ 
ffijMttwas ffok^ tofBtnb mayjbe cominon to all', 
vrbat wasme^ed by thetn that heard it ^ ntay 
hr.tec^eii.amli^i^d^t/'jtid'by thofe that Had it, * 
'&k ir idtweka^tc cowimtlnicaU f,othe^\ '-it. 
tdaiddJui iffi mjkty'' u detame thee longer fr(&fi 
the rtfOGrm^Atii^'k we'tlkhco^htendth^ t^ 
tbelgiMtPeJcf^vd.ivkmf if dBk unidktthee a^ 
hintrndiui evttyJ^oodtiH^rk^^ -andlfi^ thee Fare^ 
well^ r ' A 

• •: *^. 

r ' 

^t . 

- ' ' •'*^' JavNjiItbri. * Matdicw Poole. 
v.i r,: wa,^odpeh , Alldn'Geare/ .;^ 

- w •; 

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m * 

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r't ' \ V>1* ' HV ^ ^' ' Jl ' /fH L ' '■ .1' ^ ' i I. I MM t -1 ■■ '■I • m i.* 

;•" ; $epteinb. 29, .1 6 5 3. 

• ♦ « 

* ' * \ 

•-Imprimatur, , , , 


vAv..;^ '/.v. ^:-E:©l»;"C■'A■t'A^^M=1r^■ ' 

« i ' «> • ^ 

<• • • V , • « 










I M 

> -■ ■ « V 

mtothee^ glorioMf m hoUneffiyfiarfidl inpralfei-doiM 






T-' ■ 

' db^tll^^^^^^^^^^*^^ day.felfillcd ill our Earcitoi ^ 

r*!a-* 1^ gun to doc for this Kingdomc and the Migbb^a^ * 
- "^^^^ Churches , doth (hew unto us > that there 1% iM)ii ^ 

IfuSm fraifis^doingwondm. , . - ^ ^^T; ^ 

^,Tbe words though thcybeinthit middle'of the foufi* Vi 
they area kindeof an EDiDhonema.«rhich nfiiatlw ie^^ti^^^^^ 

% ^ 




-IT I • *- ' - ■ ■ r 

1 7 ' ibe Saints Treajury. 

n fc 


ri(ms htbolinef^c^ftartpJlinp^ You fee then 

^ flit words a,i^ a j^rt.i)rM(^j Ws fong, OMpc^fip^ed upon dbii . 
^<^dncflcofGodinrfrfivmn»ofhi^ propfefi^m %jff ^ -and * 
oirrying of them through rfic Rcd-fca, And this fong y is the 
inpft ancient fong that ever was inthe^world^ it is thefirftiii 
Scriptose, and we know of no Author t>efore Mofes^, thofe that 
were skilfiill in the way p£ Poetry were many hundred yeares 
iaftjer iSlofts. It is a rpiritqkll ap4 moR excellent fong ^ the ffile 
of itisfultofD^ancy, the matter of exceeding variety $ it is 
ESrc^arlftfcatl^T^iumpTi^htjP^^ welijhre # 

jBOt^fuch an excellenc fobg as this Uy mimed into Meeter , «>ht 
ICugg in our CqngreeatiOns. . !And ieis a moft 'deli^htfulllfon^ 
and therefore you fludl obfove when God promifed a great 
mercy tOMI pe^e in trtii^ thef ihot/^'exc^^n^1^]^^ 
he hadiir£rreg^ko 1^15101%;^ £ft)^ 1/lhdIimlgivtbn 

Vinej/trds from thence , and the valley ofAchirfir a dotjiH ofhoPe^ 
atndfi HjbaBfing^ there srs in the dajes ofheryoutb^ and as in the day 
Ispben'Jhecaine up m opheLand of Egjpt. When Ocd intended 
any gre&t itiercy to hispeople, he ^oiild jiave them /ing accor* 
ding to thb fong o&lmfesi" So '{K^n^ if Cod be in a way of 
^J^tcy^i |f^S.'bn>P*?J*ng i^doori of hcrpe tb tts^.^\i f«e hoffr 
^Uafpna^^ is. And.\is a Typicall foog^ as of die de* 

*iiVG&H*ccS3f Gods peopl^chitof ^^^ To a Type of the dcjivc^ 
ranee of Gods people n*om the bondage of Antichf ift 3 ther^re 
"k is very jc^rv ab)e,. that thi$ (oqg Vi^a^ to be jBiQg agaiae wbea 
^e people of Gtkl4h^lerf>edenv^eaT^^ AntrchciR; laKir-^ 
'"ibc^lj. aiiSthcbe^iiMliri^^ j^CHiibay- fte O-ods judgements upoft 
^^Iteticlirfft. aird^n'yto'f/j.. itis ikYdtkej'Jmg tbtfin^ofMbfts tht 
Jifvi^if'Gpdy ihidlhefmibftheL^a^b^ fdjing^^reat and ntdt* 
'teliMe are thy ^orJ^n^ LMGot^abni^iy\]tift ana true are thy wayes, 
thou Kingof Saints. By thisyou. nurfce that God would Ihc^ 
^si diat thr bondage under Anticlinft is like jhe bondage la 
^^pti ahd^diereCorc Hpi»(?isC5illedrEj^;pr in the Revelations, 






"""'"^^l " ^ ^— ^^ I ,.., , ^ I. Ill ^^ _ » 

pov^d Itis ar miraculous ipng ?€Coi35i|tb the opinion of " '^'^ 
: .4^i»S, he brings in Ais foijg as otac of tbcjuhfacHthat is^that 
Ood 4ld 4? tji€ faipc Mm? hj ; the fpyrxt infpire >H the people 
oflfraely that they feng together one and the lame fong; ai^ 
fher^fore it was mlracnlous triie if it^ad be^ io^ but the Scrip- "" 

tureis not cl^ere in that. 

; But we leave gencralls and come to the words ^ thoogh j 

thei:ebe mapy excellent things in the Chaiji^rto makeiyay to ^ • 

^ (ha( 1 have read 5 yet bccaule I woifld notbehh^derwj^jp^^ 
comeinfiantly to the wordS) whkh are as Ijt were a re^^ 
tion of ally containing the (ubftance of aU i as if he had (aid^ 
lhaYeirpoken<^m^i>ypai;t2culats ^ait Gp^d doth for his peq«> 
fU^iiiffbireHhcniiiks^totbc L^d y ^k^ ¥ ibrhMfin bolm^ 

feateMM f^fifih.dpivg W^4^h 1^^ ^^ ftiiire dungs fjQU 
leethen^ wherein the name of <7od is advanced here; rirf^ 
rher^ is.pone like the Lord : Secondly >. /glorious in boliiieflc ; 
^Thlf dly^ fearefiill in praifes : Pouohly, doing wonders. 
. JiCpi^feflcwhen my thoughts wCTffirft^^^^ thi« 

•ToLt, i intended pnely die third pactic^iil^r^ the opening i^f thit ' 


^er^re I idioqght it might be uf^ull Jto ihew you \i4i^t there 

ons in Scripture are efpecially brou^t iri.two wayes;: FiiTt, bjr 

^ay of admiration, ^econdl^j^by way of negatipQ. Sometimes 

?3y ytfj of admiradpn, J^tf jb 67^ i. Wh.k ibis fhat^ comth froM 

lE^Mjf iipith dud garments 0m%z^^^^ / Many others "viretnight 

:iun^€ by way oradmiration ; and by^ Way of negation you 

know ihere art hundreds ofexaaiples-^^anq both thefe weare 

to tinderiland here in the Text : F irft , bv Way of admiration^ 

Ti^ii^isfil^&dMotbeeO Lord amngft, the Cois^iic: fhe fptritrif 

Ji^l9j^ andthe people being ftruck with alipnilhment at the glq*^ 

^ oi'Qody now manifs^led by the great wbrkes he did i Uic^ 

;4$lfnire and iay^ wbo is li^ unto tbeeOLord^ / and then by way 

/'■'^;,^ " " r ' B >a ••"'.■:- • tf 


4 Ti^e Sdziftifreajmy. 

of negation, who y lik^ nf^to thee Lord ? that is , there is nbne 
iikciimrQActf; that is" the iirftcxprt^on taf the glory of God^ 
ttic lifting up bf the naine of God abore all things wha^oevcrj^ 
tbtfe'isfioHetiJ^^toGQa. • » 

* And God doth much glory in this cxprcffion ofhisgloiy^ 
.that there is none like to him ^ .we have it very ofttn in Scrip- 
ture, I Chron. ly. 20. Lord thre is npne like tbee^ neither isthere 
myGod tefidcs thee i according tp all that we have beard with eir 
eares: So in Pfal9n.$6.S. Ameng the Gods there is nene bSf kHt4 
thee^ Lord : and fJalm»S9.6. For who in the heaven can be conn 
fated unto the Lordt who among the fins of the mighty can be lik^ 
medwfio the Lard f mt nught name divers other places where 
God glories much in this'cxpneffion of his glory: and the peo- 
ple of GodJiave gloried ihiutch in it; and there- is great caiufe 
^heyiboaldxloelo. It is faid of die godly A£rrib^]>m that at 
' fii^ by reafoii their name was ah offence ^meednjg with diis 
^S^33Q^^^^^'^^ '^^^^'^^^^'^^^^^ ^^^ffi'^^^ Gods? and be- 

^S^ jng much.takeni)mh it, Acy wrow die. fiifllWHW Letter of 

'^^J^Jvery V7otd In this fciitencJe^ tkdr enSgnes of warre, and carf 

>iea them ajbodc wldi thi^i' an4 upon thl^ ground ilvgr^cve 

^called the Maehdhs^ gliwy mg in thir Title ot God, who u l^ 

lunto thee ? And Upon this ground the Holy . Ghoft concludeir, 

' .diataU (boiildhondurandglorifieGod, becaofe tfiere is none 

like uhtofem. jfal. %6. ^Amng if*e Godi ihert it none lik^ wttio 

thee Lord , Mtberart tb\re anji works likf utfto tiy worki* MaVk 

jwKatfc>llbwes!n^9.io.if.t2.verfes. Ml^atio^swhom^ tbmhajh 

^tnade^fifall come and worfhif before tbeiy Lord'^ ondpaBglorifif 

^thj name ifor then art great and doeft wondrous things^ for then s^ 

[Gadalone-y teach me ih) ^'dj^O Lord^lwitwatk^e in thytrttth^ umtt 

Mj heart. to feare thjf 'nanie\ ^ "fpill praife thee Lerdmy God% wiiJk 

aU mj hearty and IwiB gllirifii thy Name for evermore. Thus y ott 

r€ehow'theiK>ly Propliet was taken with this expreffion of 

God; that there is rionelike to him, therefore irirrib me thy way, 

' Lordy lwillwalk£ in iby truth, &c. 

- 'ibeti is none li^e unto we Lord amongff. ^he Gods ; So it is here, 
it may bctrariflated as well amongft trie mighties. God is li& 
ted up here not onely above die Heathen gcxis, fo that there b 
uoneiike to Km amoi^ft ^cm }"but he i^ lifted up above what^ 

>r ' 

The SaiftffSredJiay. 






€vcr haA any excelkiicy in -it $ thec0 is^nonc like to fheta- 
fHongft ttie ^gttues: whb cviv isauribtgrSq^ca^or leetlier^ bel 
what might aiid gtcitxuiSt and ^ekcdienor-loevtf In ^ worid; 
^ctGod is infinitely above all. It wonlcrtake up too much of 
our time, if We fhouid dilate our feives in Slewing to you fonie- 
*«^hatofthegIory ofGddinthi^^ hoW^he is above all things, 
and that there is none like to him : 1 wiil th^vfore but briefly 
name aiew paflages; and apply this ]^lutkular» and p^e to the 
fe€OKKi5 that we (hdl dwell longer upon. 

There is none like to God : Filrftjin that whateverls in God, 
is God btmfelfe ; this is a propriety of God : there is no crea- 
turehadi any excdiency in it diat reaches to this exccUencv^ 
diat wliatever is iftMthat creature iboald be thebeing oHt ^ a£l L 
ereatures being nuide up of fererall things ; but now whatever 
is in God is God himielfe. ii^aine , mere is an univcrfall 
goodne^in God ^ and there is none like to him in that > one 
creature hath one good in it , andanother, another ? but God 
hath all good in Iiinr, there hall excellency and beauty in God 
in atn eminent manner $ there is none like :to titoi^ift diat. And 
then all bdngarare but one excdiency in 6rod, however we ap« 
jpr^end God in fieverall excellencies ; one attribute fluning. 
through one creature, and anodier diroi^ anodier,vet all are 
united in God $ And all that- isin him is piimitively in him/ 
he is ol^hnfelfe, and from himfi^ andfor nanfidfe. Andjchen 
none can communicate himiclib To as God can ' ; none cam in* 
fiift evill, of convey good ^. as God can, and that diis expeef* 
fk)hofGodhathrae^enicetQO^^^ it is pec^ to God. to 
commimicate as much of himfcife^faciwill^which no creature 
-can doe; thoi^kthe creatureh4cHbiitiitde,> Come dropdonelj^ 
of goodnefle in . comparifon of the ihfinb^^ Ocean that . b 
Sn God^ yet the creature caiinot communicate of &£ik drc^ps as 
itwiU.^ it is thepropfieqr of Godondy t6;<:ommumdate of 
hisgoodncfleashevnill. Andnotcmely ib~^ : but he ^c^a maise 
the creature that he communicates his gobdbeile to, t6bea% 
.(enGbU of hi$ goodneOe as he plea&s, whichnone elfe can doe ; 
though one creature can OKmmfinickte good tx> another , yet it 
•can^oftmakethat creature as fenfiblc.of thatgoodas itwill> 
which God cao doe. Andlo^airiflxfting of cviUtjtiereis none 
t ' ,. y ,. like 


ike Saints tre^fmjt^ 

like to the Locd in thiat» the iocdii able tao let pot all cvillj to» 

briog all eviU at cnce f which none clfcctii doc sand he is abk 

tfi ngfie the creature upon whota ;be. inflifts aacvil>ti>beai' 

fei^lc of that eviU as he will; cnediat hurts another, ya can* 

not make hun as fcnfible of that hurt as he eleafes , but this is 

the propriety of God; as he can bring all eviutogethcrj foheis i 

3b\t to make the creature as ieofible cf all as he will ; and God; ^ 

^ballengeth this as his cwn propriety > that he alone can doc. 

good^ and he alone candoe evilly, and therefore there is non< 

Bke to hinis froni hence it&ltows then » that there is none to 

be worfliipt as the Lord 9 there is ncme to be honoured as thif 

Lordi the Heathen godS) becaufechey did but communicate 

fome particular good^ therefiorc they diallenged btit pardcuUr 

(eivice $, ^teniall worfldp, and lyorftiip in fc»ne j^iculars 

would fervc the Heathen ^ods^ and they weiv facisncd wlthit^ 

and i^uired no more % smd there was ccafon for it 5 becaufe 

th<7 cmii not challenge to themiekcs a, commumcation of a 

uniy^rfidl^ocd; for onegodwasibroscrpardailar^good^aBd \ 

anotherfor another pardcular good \ ana tfaercfoic they had 

but p«-ticuJar woiiQup futable thereunoo ; hut now diece is none 

like to the Lordi he challengeih a unhreiiall wor(hip and obe<» 

diaice:Thou fimlt woribip the Lord thy God with all thy hearty 1 

and foul^ and Aren^tfa : fo that there is no fuch worlhipto 

bc^ven to any as is givrn to God ; and all becaufe there Is non^ 

likeitoium in the excelloicy of his nature^ and in the way of 

communicating oftumfelfe unto his creature. > 

Now this that { havc'ipoktii^is exceeding ulcfiill In the whole . . ^ 

couife of ourlives ^ m.ordering of our wayes and thoughts to* 

ward Gc^ : coniidcr how udbfull this is> thus : It Ibould be our | 

^care.'ih beholding any beauty y any good > ortxcellency in the ^ 

coreatufe^ to keep.ftiU in our thoughts and hearts^ the fenfe and 

sipprehcnfion of the infinite diftahce that there is between God 

»a that creature i the want of thisis the cai^e of almoft all the ' 

^villthatrthere Isshthe W€xpld» and the true apprebenfion of j 

this is aipedall meanes to enable us to glorifie God as a God. . 

l&y thus , when thou bcholdcft any excellent ^ beauty 5 or 

iromlineflc in a creature^ and tafteftany fweetnew in it > \k fure 

thou dotft then keep in thy heart the fenfe ol^;dl^ truth » that 

■ - - ^ though I 


TAe Samfstredjmy. 




T IK i P I 

. though there be fome fweecnefle here, yet Odd is in&AvAj a- 

bdve the (creatare ^ and there is an inibite dilproportionl>e- 

twecn that^ood ^ and tyeataty ^ knd exceUmcy that is in the(c 

crcattire^) and that which is in God hnnfelfe. Ood gives u$ 

leare tolectmt our hearts lupon^ and to take theco^R)rt of 

the creature , when we fee a beauty and excdlency in it ; and' 

that becaufe it is his fioulitude U|^ the creamre, and it is Gods 

excelloicy that is tliere , and a IpirituaU liearc hath more fi^c- 

dometolet outtt(elfetothe}6omfortt of the creature dicnaiiy 

hithcwoild beficks^ becaufehe^an meet with>andtarfle God 

theres^but^OttghGodgivcuskavetodo^diiSi yet evermore 

fodiatwebeihre to re£?rveour hearts to 6od-$ tobeioifible 

of the infinite excellency that is In God abbve any crei^priQ 

andifi^e betiot card^lof thl3>we Okll foMi^U ottfro^ilj^O^ 

rifymg Oodas^od, and our hearts will #tck«&t^ai^ature- 

And tnisliadii'beeQ the ground of all the otttward Idolatry and 

fi&itualVtiolsttlyiniheiirorld i Of outwardldolacnr , whidi 

did ariie ifmr i tncn at fift feeing fome esrcelftenoy and worthjki 

tfte creature,' as the 'Sim and 'NId6n> and Scars^ ^h<g^ didadmoW-* 

l^ge'God abovethtm ; and ifiat dieftr w«re%Ut creatares, anct 

that iherevas more exeelkiicy m God then inamyofdiefe* 

%Qtat1aft^0mmmgto4bok uponH^hecreatore too much, and' 

"b^ihgdken widi the excellency they {aw th^re, their hearts ^ 

^ftudlt in the creature, and they loR^dte appMbeiffioa of the infr- 

nite excellency of Godabove the creature, and: fo fell frOim 

^od) and worflSpt them that wenetiogddbu * 

Andfoibrfpirituall^dolatry ; thofe 'diat commit Idblatty 

with riches>. orany creature ; conjetp thsm^at firft, and iky to 

them , ^w dbe you^ apprehend the comforts of the 0|f«ii^areT 

^' there riot infinitely: more in<5dd thenitherc islntbe creature^ 

;yes , 'they will fay* I but by letting our hearts out-upoa the- ^ 

creamre ,. and'by poring upoiv<thet>^u]ty <!^fth€tcreatufc., we 

'b^in at length to loft the power of this a^pc^Kehfibti that w:«b 

at nHlupon our Hearts^ andfo tpmmit (||it^t:^l Idolaci*^ with 

the creatures andtheipefot*e4t*mtiftbrbar esg^W^^^^ ahd 

Trefh our apprdienBon and^^fe of tfaiat it$fini(«^fi(bncetdiat 

there is between^ God anidill thfr comfotts Aofthe G^tttfe r arid 

^ Co Iwg'as ' thou ' docfikeep thf^iprdbei^m ^ifll i^^ftroi^ 

"" ."' here 

• « 





The Saint f Tresfkrj. 

htrty there is no danger , andthou finneftnotinlctdng tfay 
felfe out CO the creature^ if it have not abated thy apprdienfions 
. ci the infinite disproportion that there is between God and all 
; creatures 9 eherciore now feeing there is an inftiite flupendioiis 
height of excellency in God above all creatures ^ ^erefliould 
. be the like thoughts in our hearts towsurds God and the crea- 
ture, thus : as there is an infinite diftance between tbeexcellen- 
. cy of Gpd and the excellenty of all creatur^^ (o there ought to 
be a kinde of infiniteneile in the.diftance and di(proportion be* 
tween thU efteem and delight^ anddependance we have in^^nd 
upon the creature, and that we have in a^ upon God ; ^erc- 
fore you iboald not fatisfie your felves in this that you acr 
; kiiQwlodge <7od ab^ye the creature, for all will do fo ; but you 
^f e to finde in your fouls iuch a dijfjpropordon between your 
. efteem and joy, and defire after the creature, and that you have 
: after Crod, as is fom^swhat like the diftance that there is between 
God and the creature, now the diftance is infinite that is between 
. <jOd und: the creature 9 therefore there (hould be a kinde of infi<- 
xiit^iriS: inxhie diitence between your elleem of, and the wor« 
kin&of y our hts^ md endeavours after the creature j and th4t 
efteenr and wbdcihg' of your hearts and fouls which you haye 
towards God ; andf this is to glorifie God as a God ; diis is tUe 
foul worflup we owe to God in the^ world } - this is the true (aur* 
•ftifying of me name of God when this comes praftically upon 
iOurhearts* - . 

Secondly, if there be noneiike to God, then it follqwes tha]c 

there is none like to diie people of God 3 for as a mans god i3,(b 

is he 3 look what god a man chui€th,:he is as his god is h a covc^ 

tous many if lie make riches his god, he is fo to bejudj^ ; and 

' fo a Yoluptous man or a Heathen* Now if the Saints of God 

have c^hoie this God to be their God , and there be none like to 

faifti, then jtmuft needs follow, that there is no people like to 

Gods people : ^nd m^ikt how die Holy Ghoft makes this infc«* 

ittsiccin divers S^nptures , aii P/i^t. 93* 26, 29. compared:verfe 

I26. ib0rtisHmelikfmt9l^9<kd6fUj^^ ridetbupOHth^ 

Utavtn^iHtby heb ^ndin bisexedhtmj in tbesi^e-j what is die in- 

Ifercnceofthe Holy Ghdft upon tbisTverife 29. Hafpj an ib^Q 

:Jfi^^^^k9 k lih mtf fitff, Ot^kjmd kj th Lord^ &o So thar 





^aa ice ^xScordmg tbthc glory ofGbd in any paiticulai' tl];iif^l$ 
ttiKfledk^ ofieupdii the Saints of (^ and this is tfie wbni> 
lfe#foU ikcineoCf^GoAs Saints kd haVe^rcft^aion ^o4 
miin diMi^ happy are ^ey that hai^^C^ co be Aidr , G^ ; iJF 
CMDd4^ cxMlmt>io ai'e they: if<7€ld be ibqve all , ahid dtereii 
none like to hhn, fo are they j^nite all, aiid thert is none like 
totftcfftl. Ycttliartethefanieiii&ifekibof tke41oIy <%<^, 2 jT^ 

Mi^ AV I^r5 jiflrArrif^Ar^jM^ sct^ding^to aH 

akf W€ b0p€ btard niib mr iortu Mark^what fblloWeS) Md wb^ 
mi n^Mi hi tlni iar$B i^^ii^fi^k^ #t^ hkf Xpaei^tcc. So 
dittdicit^isfl^^ikethiefeopkofd^^ iriiKlft Weedes 

4fi^ovi^fr6mftciioi^^ftir A^arei^the^ 66A Hi (Hertfbrefs^ 
«fo)h f when hefpeaJ^^^epcj^^Gc^ ^^^ iS* S0 

fuUlu^ ttfifimne4^ i^'Hijtftim^^ 'fm^M tbtfi^t^dt tire 
9fmibttamyfb fmttsAU bi7^SibWs)l)iit tnetvord in the 
<MfiginalI 6ffA6^ii^difj[yfyfef^^ tS^ peotje are w6»^ 
^^klSmPMepd^ b^m die Worldsas^tod is 'woiwerfolly liigh 

it is Md AoLtC^fttfhplntdiifJBi Om^ andftaSmtii mk^ned 
*am$9ig tbiNstkHs: wbj^Hbccaufe th^ aredie people of God^ and 
thepeople of thaeGTodthat hath none like to him , and diei^ 
'foMtbcttistionellketotliemf diatiis for the confoladcm of 
tfatt-&riiK80f|jdd^« '''i '^'' •' *' ''•-' ./'V'"; 'li-'-i ' •• ' ■'• '-■ 

Tlurdly, it follower firbih hencey ; dial Aoxtbre it (hould be 

* bur car^ diar noiie fliould doe lor di^ %od^ fcf^ as Vfe do^ for 
curs I &x if there be ndtoe tike ^o ojuk God^ tiien, itis a fiiamc^, 

'diat aiiy that dxafk other %oA ftoi\id doc thaEtfcr diem that is 

above dhat^which we doi?for^t>ar Gods ^ As pow^ldobtor^^ 

to inftantein outward and f^irituall Idolatry zvAxj^^itisfxc is 

tpone like to out God ^/certainly all .&eIdoiate#sitn.d;Kworld 

* kiyt not fuch a God aswchave pAbeir r$cke is mi as 9wr nckfy our 
-tHJmua tbmjehfs.b^k^' judges. What a ihame then were it> if 
ittrcfliodld not doeincH-e £on * our GoA^ihtm Aey doc for dieirs7 
•yea^ vre'iliould labour to doe diajtifofaQurGocldiat may come 
up to that height of cx^lkncy which 'mb apprehend to be ia 
Jhi m. * Will, you fee what Idoliiters' dbeibr 'liidr Gods : 
firftiObicnre die diradbeii c^the fpirits df Isolators a&er thidr 

' C . gods> 

SO jM^l^fkfts'THi^ff^ 


a^^j^^r^ «0«eiMlftM9444Aw tbtiradpl )ip4«9 wIh«Ii iu«9<» 

cny: ^pdt /Koukl we «oilc(M5cmr|eIv^%with» aful f!^fyA$M 
infold ami in df 4i{^if rv!cc$ lo .our Gc4'i bow naich. itr^^gfiii . 
ibouIdtt4tK3(hoit^Q« pfifiTiApofli^ h%v^i}jpa(i#$1taMi(lf i* 

, ,SeccAdly>^eS4ripMre/(9;M t^at JdQl9«s:(b^tJbpfe thatWWr 

wp £M^f «w^ia«r vs^dtifio* thtif j<tp}«^ff;< t^ftt^S^ . Thtptmlt 

im4i9m i Sc.f iff«yr w«9 rQim<»A«riudawM>y f^/iiM i .^A^.^mCi* 
t^ii^pA Wf AKKi)d iMt hb i6:4idbf ^ igpi9>lKh^$cieif.|li< !«^ 

vijcf tud oat of oHFidtt^ WliyId<H4tfr$arem4du]^iitb€Jr 
IkMs, tbcnibiic if chfTDbe any iiiingGod fi^Us^ i»t our Inuidi^ 
<lKMigkthe.WQrlki accQUDe'itteMoc0c.>]rf« cfnf httns tottft 
MK>fke)ifi»r(ipdiiljit4.a9d it ]$t)i Aamtthatany sieniiliwtt 
fhould be more after their gods^ then our hestfu jlit >afi»l'jtars$ 
Mcat)fcfhA»i£iroriiiikfeumD<>iln€^ i. . 

.ThinUjT) diacMbefinefeof the Iuatt9 f ofiUolaters aftcntfaftk 

JhJbU gi$4dppdtt*c fram^.M>2- atf^t^ tinkjkitbthc JMd^ 
I ib^Jhmirwg m&^t kmemftbt. Kinff ^Ijutlak: &^: 4«^ ^^ 

\ Hegtmii wMt tbtj ktsit bifid, md^n^bm thj bmmftrttd^ * iti^ af* 

termbomltbty bMW'mdkfS^ audJBfbamibe^ jmdniMM 

thfj bav9 mrfbipfedt tbey^S9t«t>h 'gathmed y imrbtiiuriidy'Sci^ 
1 ti^cciten thbogteof chiftScriptcrrejy , it u^ixcediing remarim- 
Ue : IknowBo odeScifi^tQck iaali^^hoaktSGodi thathadt 
fo many axprdfooi cqgcthtt* i do ibcvrthBilrhlgthxyflhehieam 
oFGddsiPMplJeidber&ed^asihe^ fcbeftreagta 

ofldohtersafinrtbcirldbU: Akdtbij^JbafptiadtbffHbefafttBe 

'SmiimitbcMki^awdpii%bibi0(^H9avm^ Mariu^ t,FW ^^. 

III ■ ' ■' ' ' ' • r >, - 1^ 

iMvtf #«ib(i^ 44 Wkm tktf.bm fot^h^^'f* 0*m'th4) 4^§^ . 
wmflfitfMi andall In fo^sw.irords'; ^ ThA^ db^ fa^rts ttFcttf 
after dieir Idbll gods : hoit miicb mem didi OMht it to Ibe ia^if 
<3f lis concenungoor 6b€^ whom ^ hi^tf to^^ 
biTefervcd^ aitd after whom tre have walked 9* aild iit^m,Mre 
haJveiotiehe^indwhoai«imka^\ft>rft^ ; c ^ 

: AgaiiK,obibvchowrtlirSfciiM^ 

after t{»ir Idoll gods ^ in regard of the coft dle^ are willing co^ 
beftow upon rficm. J/ir* 46* ^ 3*ry j^^lf Uvijh gdd out iftbe 
hagy €nd wiighfdviT in thf haSoMce^ andkifeJt ^geldpniih 3 md hi 
mak^b it iLg9d. Th^ carenotwhat^oftiikey ai^att0V^briIn{if ^ 
&eir id<dtir* O what a ihame^wc^Id ic; be .^f W. ibo^Id not be 
wiliidg to pare witb-Bmcb olFour -eftates loi^^e true wbi&rp of ^ 
the true God: and though we (hould 'lofe our.eftaces^ yet if ^ 
we can ierre God faetiier^ and in WpQror way, w«^{h^ 
tenti ft)r Uolateps wiU kvilbgoid out of the ^g^npon their 
Idols. Vitm dbere is liofie like eo our 6k3d 3 ^erefpst - i£is ^ 
fiamc diat they ihoidd d<ie4ilori(i^iiiHr <g6ds theit w^^ 
curs. Aid tlicn what ^ Id6la€e]^^}Iing ta ^tifier for ftdr 

gods) iJOii;iiS.28.howdidfiMtfFn<{rstW^^a^^ 

^ter their manner^ with Knives aikl Lancer^^ tilltf^ blbod gii* 

Oiedoat, tx> (hew their rcfpe^ to th(5rCdi>HTii^' t^^^^ W 
wUlmgix^fufibr aiiy thiEigt^lit<?idfl caHi tis to. Itedb^ cob^^ 
ftant were dicy to their Idcflsi the^9rcn^):eff QpAyJ^. 2.10/1 tv 
Cmfiderditigtntfytmdfii^ iftherthtfndtdf^^ 
dhgnged tbtirgods whick are jet nogwb- ?- '^fit ikj ftjBpk k^ccboH^ 
md rbeirgkry fer ttM vAich dotbmt'ih'ijfii f ^ik ill .dptfi <7d(^ 
cakeihis<tliatIdokteii^(h6ii)dW^^iti^lh^ mi kr 
in&Titdy Mowliitfi r ahd j^cb 9^ifhi^p^o|^i fitqaia xllan|^ 
th<ir<3od;who is iii&ii&ily above dieni?!^ V- / '-'^ ' ^ 
Againe let us take heed 1 A Acre' hk ^f fcurid'that %&tcf 
frrtw tlieir hcarts^fct to©*Updn; ihf fr luft^^ 
iSiod r taHeittlthe elcU{en^)^sme^M 
nicely .belo:«^iS^d j l«*M»d^^ 

liift incomf^foti^^imtfrature^in^ear^h ^arth i^aii^^ 
h<w are men^ifeairt^ fti4i»n thefr Idfe ^yca , iiow iiitf ] 
o«na^earcb€etij(ci4]j|^)0|ftedltiff chitike^m 

- ,^ " C B with 



VHb ih; icUtHb^Ltum infintte unrcafonabie thing is it that the 
bfait ii^x^ iMH in thtlNrprld^or tiiy own btarii (bouklii^in 
uu>r€ upoftfi^ bufibliiftdien upon iStkt uvin^ cteraail » and bifl^ 
Q)te<?Gd* '^s ^^<i <3fAhsh J thai he fc^ himfelfe to workV 
i^ickcdncflf^ i Kings 1 i.ao, be thou willing dicn to fell thy td$ 
CO Go4j to giye up thy felf to God; tbt hearts ^ftbefinms ofmn^ 
fie is (ud^aref€t^:4mdfi/fyfi$to J^evtB^ EccUJA.iu doexioe^ 
tbpu xon^cm thy felfe with fome ikint wiflics and defirts after 
^odj but let diy heaff >e (ct and fully fet for God. In Mic^ ji 
3« Msfzidtbet doe evX with htk bands eantcJUji marice^ they 
doe evilly and they doe evilleameflly, and dhey doe evill ear*^ . 
nditty wiu& bodihands. Nowtben,tor (faaniebenot chonJB|^*^ 

Siib in tjoing fenrie^ for thy God ; doe di^ which is good^ an^« 
oe it with both thy Iiands ^ and doe it tarncfily with all thy"., 
heart* 'j ' . , . r- 

. Againe^ we have one notable Scripture mcHre that flxwcs bow ^ 
the hems of men are f<^ which is evilly FretkifaH^ 

^ P^jP/^^ V^ti^A^m^th iniquity^ *m an eli^antlexprcffi-^ 
opoT^cH^ly'Ghpftiiitsameic^phor.feikcn from thepraftiDB 
of bnue creatures^ as pow take a bcaft that hath beeii kqpt botm 
drink a ioiiQ time , andlsesixecdirigthirfty^ if you brhigittoit 
die water > it wi|l thrufi its He^ into;tbe Watcr> as. iflt woidd; 
dtyqi^r^ jth^iwliOieRiyq^ ,aq(i| ^ould ikv0: br fatiificd t tbA ul 
^e^Qinnjjg^fthUpkm^ \ih tftmh^^h wid^d.devmretb itti'^ 
quify^ thaus% wbei) becomes tohis finne^he is as greedy upon k^: 
^stneWaft mat bath been kept longirom water is greedy of 
watcn pKow Ihould bui^hearts be in^itely m6re greei^ aftkr> 
God, ^c^liisfcrylcfji then wicked men arcprcanoeafterdbe 
fervice of their lufis 1 jto coi)dude ail di|f ^ WidbMfaj± yoilbave 
Z9cqdi0 30« &om verie 34.:to.the end ;; tharf w^a perfume thcre[ 
to be made by the compofitioti of ^e ApodiecaUy $ but there 
was this cha^^ given,, an fir the^ faffmc which thm Mt mafy^ 
ymfifAwit:mal^ t^jmrfilves^^ yrccmsdiiig te ^f omptfitim thereefi 
i^JMl kexnto me iohfertbe l^i^^^: SHI conitlude tbb pointy 
mrc is'none like tdjuro4» he b^g abvi^e ^ ; When yoiir Jieares. 
diercf4)re are in aay'gooid frame towivtki^ petriimcd and 
tifitd u jp towards God, take hee4 thigp N Hot lifted up towasds: 

9nf OTieaturc ift the. fame mai^i;as#C:tt< towards God : lor. 

" si) "" yow^ 

! • » 

* " ?■ " ■■ '^ ■■■ - ' I ■ '» ■ I I , III 1, 1^.1. 


joav fcrvke to God moft be fiicabie to the nacure.of God y ncm 
there is none like to God, th^efinft there Aonld beno (uch fer*. 
vicetcndredtowyyasistendredtoGod: tms much for ^. 
firftthing> whereby the name of God is advanced here 5 wh^ia 
lU^emtotbee OLgrdsm^tbegpdil 

Wecomenowtothefeond , gtmous in Mmjfi i The word 
cranflatcd here^/pr/Mir 9 doth as wellfignifie magn^tnt^Uy 
and ib it is ufed In many places.' thm art magw^aut muLmAie 
hiUfy bolineSk. Brethren, it is the greateft maeni&ence^ idic. 
greateft nwility^ and height of fpirit) that can be> to be holy : 
GodhimftlfeisamagniBKntGod^ and he is cnncdt^Iedby hia 
bolincfle : this fets out the excellency of holinefle. 

Againe;^^ /oMiir m b^ineffe^ k is rtndred by fome glorious in 
holy things : that is> glorious in thy holy Angels y glorious in 
thy holy Samts > glcuriocis in tby holy word > glorious in thy; 
holy Ordinances, glorious in thy holy worfKp; God indeed is 
feiT glorious in ms Angels, and in his Saints» and in his wor^ 
andifthisworfliipi^^mdinhis Ordinances i but we will take 
liie words as you baye them berc>^AriaMr cf ijM^ 

And fo^ the explication of the glory of^^^rod m this Tide* 
there are thefe three things to be dpne : Firfl ^v to fliew jou a 
tittle what faolin^doe in God is. Secondly, I (1^11 Qpcn unto yo% 
bow God is (aid t6 b^iglprious in hojinefle. And then Third-. 
r^Ifh^Ufi^ycniWhy Gadhath this tKlegivetihioibj^^in: 
MspUc^l why ht is rather iaid jhere,^'J)e glprtpusinhoU'- 
Bcile,thai glorious in power : for it; was 49. 4ft of pow:er ratheiy 

thatGod did put forth in the dcjfic ^^ 

deliverance of his peojple. ^ ; ^ ) ^ ; , . : 

: for the &i{t : wnat is holinefle in Cffij^'j (W^,.^i)§r^ ^11^ 
Cas generally wedoe almofi all chJhgsof GM^;^^^ 
of negation then otherwife^ ratberby what |t is not^ji then by^ 
whatstis^ therefore w;e ufe to lay diat Gods |iqlinj?0(Br|$ tiiao 
wberebv his natufe is free from. aU kin^ of 9uxciire> ' anfd from 
the Icait foil and fildi of finuQ therefore God is cailedlight^be- 
caufeligbtisfbpiveacreauire.and fo free fixuxi any. mixture 
dTjpoUutioBs thait it can be amongfl filthy thin^ withotH any 
demement of it felfe : (b God can worke with unne it fdkfe): ana 
yet'widiotic anycfefilcoKntofhisnai^.} butbcfidesi^fnc* 





gacioD, if iroQinMild know ioitiewhsic pc&titdy^ what riie 
holHtttBk of God 11^ I woold defct^ht it bm^ to you dios : b 
k the ignite nffimde and ferfiSim^f thcwB ^ G$d ef^ecuMj^ 
ipfoi^jE te duthf iivfi Miihrkfoi things fufMhle to the infinite ex^ 
ctJkncy »fhis own beings the excellency oif God is th^ bighefr, and 
therefore t£e rale of all exceUmcy^ and the will of God being 
aiwayet fiKablcfo bis owne^ infinite excellency, andimpofiH 
ble to vwy in tlie kaft from it , therefore his will is the rule of 
all hohnefle. Let Us confider it a little by looking into the 
holinefie' of the creatm*^, and by that we fliall fee fomewhat of 
lite holinefle of God : for as weicannot fee. the glory of the Surr 
by looking diroftly upon it , it being too bright an objeft for ' 
us : butbytbere&Aion of its beamcs in the water we may 
behold its gloiy: (b^dieholinefleof God is too bright to be 
beheld iii» it felfe y we cannot bdiold the infinite purity and 
holinefl^ of God immediately : but by looking apon the holi« 
Befleofthecpeature, which is as it were the rcfteaion of Godr 
holiilefle upon it^alid a ray and beam of it , we may comfe to^ 
Ceefomen4iat of die holinefie of God. Now the ho^nefle of l# 
€)^ture is this^ • tbtf reparation of it from common dkings to a 
koJy^e^ or the dedkjfeion of a creature in fome immediate 
m inner to God) for die Ufdiig up of die nnie of God j the ho^ 
Hnefle of the Saints is this > the fa)aration of their (piiits from 
all common thines toGod as. d^ highefi and laft end. And 
whenth^afea^tftoWorketoGodastheiitmoftend^ and to 
will thai dicy doe ih order to God as die laft end ; and (basis 
foo^k to God as thefci^ieft end^ diiA: is the hoHnefle of their 
wills : fo it is in Gods holinefle : Gods hoIindTe is a dedicadony 
as it Were, oif God t6 h im^^fe : -diat ir, Gdd being of and from 
himfel^, and himfelfe beih^ISs ^n laft end/ he gives up him**^ 
&ife untohiMfelfe^ and wills himTelfe as the higheftandut- 
idioft end) sind AMfUl^ 4H thines in order to himfelfe as th^ 
laft atKl higheft end: t!»s is the holinefle of God; and the image 
of this holinefle is diat ftampe and worice of grace that is upow 
the creaeure: when die creature is cnablet^ to^ will Gp4 as tbe* 
big^eft end5 >nd all thihtttn fuiyonfinadoh tp him y the ata^ 
autisdienfaidtobe holy , faecaofe it hath aOampe of God 
itpon iu dus isGodshoiiiMfle. 

; - But 







^ nefle? God is glodiHitlltk ii)l Msate^mibabalMrket^^uul^ Um 

' imfb%lk«i^iatoQt^o9e4iUigiii ^ojnbrrglir^i&itlKiiaiio- 

^o) every atrributc of God btuii; iafefelft eqii^fy glorious i 

f but tir r«gar4 ofmanifcftatidfi aad aecdrding^^to ^eiii: ^pfch^rtH 

fioi^ fo i^ne tblBg ap(karct more gloiioul then snodTer $* axxl 
Cod isplcafcd to f peak to us acoordtng to our gpfpohdifions: 
therefore y qq jnay Tee bow the Saints doc dtfpccitUy glory m 
Cod as a holy God: looking upon him asahqiy^od) ^ey doc 
'CX€«(difigly rejoy cie and glorj in him : therefoie faycs the FfaU 
wfij ffiL99'3' ^ tbtrnfrsifi thy gnat ami Urf^lt mami^ftf it 
fs bolj: ni Yerfe )• Exdiye the Lordour God^ aniworpiff at bi^ 
fM^fi^^t^ f^ ke is.bcly : and again^ tcrfe $• exalt tbf Lard mtf 
God and war/hip at bis bify biV^ Jcr tbe Lord our Ood is boJ^l^^ 
the pec^ of <7bd Hiok upon God in his hofincfle as the tp€- 
iialj ground of his. praife and exaltttion§Tea the Angels them^ 
ff Jveis in bf 4veiH.)oQk utott Gddiiihis holmcflr) and efpccially 

i^ ikali him &ona ihoice^ ijaiab^^^: thitCbmdrim and Strafkittt^ 

Qj iAH:t€%ime9jb»fyJI^0fy^ Youncver findc 

4By <^Go4s attributes nitntlonc4^ tferise times sOjgediert 
though It is tme^ Godis infinite in ponrer^ and In VfiKdamcj;^ 
as.weU a,s m holincfle i yet yon tmit fode hi Scripaore that 
(6(^i5faidtabewire»ivifc^ivifi%or».ali^^ sMghty^ at- 
m^bliy; but^iMh fe(Fi i3»eetibiiiBS<ogedker: and as die 
Angela of Heaven adore God djpcciaUy for his hoUncflt^ fo ^e 
iChiircbof Go<^Kn^44JS« cryesxiii^,ia^5 bohybofyy LofdOU at^ 
# ttUgbiff flievi^g the bkffid cmditiori.of ' ime CNreh of God^ 

. / ^hlieQUaiaUb^herailknttdre/aBftfficd^iiridGodft^^^ 

4Mpti# «hem>:th^ (H^'^^eedh^ 
[ ~ Iftiiifi40e above any om^ ' ac&lbtt tie V vet God bimfelfe : fe»net 

[ ^jgionr in hi^holmefia above any ^«^ therefor^ 

I ^^hcQQod would lift up^hinireHrin his glw^ 

JU^h^ciipnifikMiof kinile^ this^aslhie is toly^ 

ifyid^W^i$* F9ribl0^^M^beMgb und^hfj^-ontthatinbibimk 
'iM^tyi1rj»>M»»rifV> Whe^Ood up HtdkMld^ 

AtWm^hit^^misbayizxA (a wbeii 6t>d would fwent 
by \Afo£K\ft(Am$ 4.a.)befweares by iws. fcolrwsflc. Now ai efte 
. Scriptureiayea, ^ohcaOalcovld fwe^Mbj? iMKgreater^he tmtt 


|^Uhii&]feib.l'wyfiaqrf wiMn^^^ coakl Arourc bgf nocxy 
•cUcncy aboM chis^ iWauTS lifU^ 

Agam/Sod glories in beaTm it ftlfe as the inMiidoii oJFhll 
holinefle : * heavcD is die babitadoh of Gods glory 9 there God 
lets oot his glorr fully: but ivhat is that gl6iy/ why the topof 
idl^s^tlichoUnefe f£QoS^.l^intih ^^.x^. Uokg Jnmt fimha^ 
v€H and btbMfrtm the bsBitMti$m sf tbj boBnejU and tbj gtnjt 
yea the throne of God isGods holine w> ffat. 47^. Gm fitutb 
uMi tbe tbmie #/ bis b^liniffe^ yon. know Kings opm their 
thrones art exalted an4 lifted np 5 (b isGod lifted up«t(KH) the 
throne of his holineffi^. ^smotr, he made himfelfe a throne oC 
Iv^ory, and overlud it uddi the bdftgold, i Kings 10. iS. But 
the throne ofGod is a throne of holinefle^ a throne of bright 
iUningholindK. - 

AgainiWhenGbdrdoycesinfeispeopleyhe doth it as thrjf 
are a holy people, 9m!t/fj^ FmrAm an a bol/pecple uni0 tbr 
Lord tbj GU : tbc Ur^dibjiO^ btHh ArfH^ tbce to be m feculiar 
pnplc mtc himftlftaiwm^tbepHil^fJ^^ foci if tbe 

€ar0* Yeafurthcr^ yolifhallfindetha^thUattribuieb^ 
ne& tsmore efpcd^jr aifciibed to the diifd poHfon in the Tri* 
^i^ : God the Father is a holy Godidie SonAiefs the holy ont 
.of God $ but th« Holy nhoft: hath fail name from (feli^cffe : 
and tis veiy obfiavabk^^ that all the three pitrfons ckkllenge ail 
<x|iiall (hare in the woridngof holinefle in the crbtarey It bring 
wch a part of Ouds gioty , iliat ail the ^f ee peifons woik it 
uriiiereroever it is ^ . as the Fadier, he is a Sanfttfitr* ^d4 fytak^ 
of the woric of (aafiifioation wraudit by^ God tlie ^adter in 
the firft verie of hb Epiftle, toOtm ^imanfanQi^dbfOU 
^f0$ktr. And then for ibe^bn, E^.^i,'i^i$.^Hikia0tds^¥pe 
jfwr wivesy ivcn a$ Cbrifk albbued dftUfmrcb , ^ani gave hii^fttft 
fair ity $bat btjmigbt fifSifie a$td cbat^i^wiA tbe waging of ^oh 
itthjtbe tf^erd. Chrift he gives himfelfe for his Church j t6 
sriiatead/ Not that he dai^t bring it to Heaven onely y bob 
duthe mi^t fanftifieitaifo;and then the Spirit of t/odii 
peirA.it. Andjitcb were feme efjm : bmtye are wafhedy but ye Ofit 
fattB^d^butye arejnfiified f intbeNjtmeeftkeL^dJefm^ and 
by tbe Sfmt tf eurO^d. So diat all the diree jpoibns come m foir 
a(haremthi3wod(;ijiiiisdicglari<ws Mfcwk of fidier^Son^and 
IWyghoft, " But 


7be SaiMi Trfi$fifij* 17 

Bacyctfaithd:forthe4€|iionflation of it :^hoIia;flc iqpfi 
BCcdsbttheg^oryofGod, bcotufe it is thebighc;ftpctfp|SH(ki; 
and rcftitude of an IntcUiglentfr^ ^genp An Injtelligent free^ 
jf^ent is the hi^eft being of all ^ acid holinefle is the reftitudc. 
of that tNting • and therefore muft needs be glorious. Hence it \ 
U, that grace is called Gods im age , becauiie it is that Whidi re- 

firefents God in hisjhigheft exceUency : for that is properly anti, 
mage of another thing^at(ets it out in the cxceilc&cy cS'it^ 
if it doe it onely in a common and generall virp^ ^ it is iK>t aiv 
Image (^it* Andthen^in Scriptitireiholinefle is called the bcuU 
ty 6fGod,P/ir/i».27.4. One thing have I defired of the hordy tbau 
Jwitfeet^sftcry that I mgf dwdi in tAeb§uf<^ftke Lord Jl tie dnyts;^ 
cftnyiifey t$bcbM:tt€,bfautj fftbi LofjL^-jmd.to, efMoirt in bM, 
TiTTif^i^ Now vhat is Gods beauty but tlK beajuty b^ holinefle^* 
the holinefle of God appearing in hiss Ordbtances^ and his wor-^ 
flap is the lufler and beauty ofthe infinite gloiy of God ^ as 
Ffalm.uo.i. the Ordinances are called the beauty of holinefle: 
Tbj ftofteffirtMbe r^Ving in the ddy .(^ tbj pwerintbeb^kutits #f 
bolOicffey &c. Yea holinefle, fom^ feeds or it> the ver^ Image of 
It) onely in the creature 3 is called therglory of God > Rem.^ 
23. M bavc finned and ccntejhort'fifjbe glery of God 5 the verf, 
b%inningSH»'the work of holioefs in.the hearts of Saints is ca^. 
led the glory of God ; much ntore then th< infinite holinefle o|k 
Gods own nature. Further, Jt. is holineflfe chat puts aliij^^ 
upon all the other attributes of God> and m^kes them g^onoot 
and honourable, Ffalm.i 1 1.^. Holj and reverend is bis name\ die 
name ofGodis therefore reverend, becaufe holV: ; fo take all 
^he height of excellencies that are in Gpd> yet ii they be (uch af 
you can conceive them fcparated from his hqlitf^fle , they doe 
not make his name reverend : ^d this fliewesr hi^winfinitely Jk 
<:oncernes us to labour afcef holipefles if all the cxcej^lencies of 
God cannot make his name reverend^bel^ Separated from hollr 
nefle,then let the creature haye.wh$Tt( t3^<^^qf^ it wil,for part% 
for eikte^&r dignity,aiKl;hQliou/fm fhf Yc»^l<|$i^ 
nefs,& you cannot (ay reverend is his i^^oBM^ib^ andreverenH 
i bit nameiCo it is faid of {?od^his name is:i«yieraa4,becaure \io\f. 
Again, . Gods name is glorious by Jfiolme^ V becauTe itis thf 
Q)eciall end of all hii wwi^^, to advawcf [j^olineiQle : a wodcmaa 

D wkcii 

i8^ Ths^iinU^iafi$ry. 



i;ehtnh^dral;i^sjt worked heSicwe^ Art in the bcginniBg ^U: . 
fcbt whcfr hc'ddmes t<y th^ to^ 4)f te y, Aere lie ibe^t$ thY excel^t 
Ibnc7ofbhw6rkiiitoft}p:%bfowidi God , God will btbo^ 
noured m afl his workes^ pf (^eadon and providence : but naur 
come to tht height atid pitch of all , and ^tis that he might be 
bonourcdl^s a holy 6'od v and that he might have a holy peo-« 
pie to honbiar him here, -and to all eternity. I (ay holinefle isr 
that which Gt)d aymed at in creating of heaven and earth ; *tii 
that x^hkh'God ay mes at in all the waycs of his providence ? 
It is thtrjprirat bufihefle for whiich the Ton of God came into thij 
world i>, tRat he might redeem to himfelfe a people iq fervc hint 
in hoiiniflSr : \is tli^edd of the great coiincell of God front all 
eternity ^yea^ahd that he might maniftft the beauty of/hi& cmn 
holinefle in 'thofc- two great attributes) Mercy andjuflicet; 
«rf)feh,are the branches of his holibefle ^ that he might maka 
iS^hn (liineto all eternity : this ii th^t Godaymes at \ dbereford 
Bqlineflc imiftneedes be the glory of Gods naixie. . - I 

Now a litdefpr tht thlrd^^ btic what is^ the reififon that dii< 1 

Title IS given to God here in thi63orig ofMnfeSy. ^hrim in boU^ 
ntjjii thereafon is.this : to Ihew^ that the ii^ite exceilennr of 
Gods power is fujcb^^ that it is tvithoQt any mixtin*e of the kaft 
i^if lin the exercf ft of it t here wis an a& of mighty power putt 
ftjgqth) and GeKi wa^ iriftiltdy hofy In this aft af his powen It 
h other ^^e wieh ihen ^ <ldb^^^thedi£%renco baween Ood ami 
man^ It is a very hardi^^iiiifg-ibp i]msiti to doe great thingsj 
and to manifefl gteiatk f^imti tAi^&ai AMxt^r^ dF evill : as 'tis 
with the tratiers, while they run A^ljfow^tliey may ruhclearely 5 
but when once tbel^aters rife and <5verfloW5 they run niuddy^ 
and ufb^ily therejs i gitit ilealt cff #ii^ comes in wich great 
fireames t fothtAigh in c^nHtioti 'and ordinary v^rkes. we doc 
not manlftft^burnncIednMflej yet Vi* ieldome when we ay me 
to doe gr<at thihg^^ but we rh^ikiUA di gitat deale of filthineffi t 
^hik it is^ otherwif^r pHh <3bd^i3bA is great in povrer, and in that . 
,ltec|tethegk)iyof ih(!i«6lihi^^^ ©od manlfefted here th« 

|rcatncffedf his1«^t«ftii¥>^ and yertbe glory erf 

^h holineflfe- too; . It i«/a vtty^ hard thing for men to doe fo ^ let , 
"ihen have thi* anger i^ri^ a Im^ O how much fildidoe riiey 
Ipitfently dijfcotrr ? bow many: bate we tb*t ali tbn while they 
^^*' ^. ' ''* arc , 


^ I II ■ ^jj I p J I j^ ii |^.., iy|. 

___ V- ■• ^•^ ■ . > -Jlft ~ *»'»^* -^ .. ■■I II I ii»^»— »■ I III ■ W* i 


- ■ • ^. • m «^ •" ■/•*«" ~ *•"—►• -- .. '■■ « I M. ^1 I . 1 ill . — i>ii — 

jsutpieafcd a)re cxcecdingmeeke fqid Ipv^ing , but let j^^y^bg 
fiiinre t^eir jpaffio^^ and y what ^ greatdc^^^, of filth ^ppi;£y:«% 
like apond t^atis^][:QJF ^ud at the battome^ andclcari^ju^ 
top^ but ftirr^ it a 11 ttl^e an d then its uoclut^g Ibut £ldi. A:U^ 
thcr pr a mother cannot tell hoiy to Jb« dtTplcared with a fiulde 
or corr^d it, biu: abond^nqe of cprrapdon comes with that wr 
^rj^nd fo a g^vernour atfervant. Whocan execute JuJOiice )igon 
odiersy bj^t wcrcwjill bc.much of felt, fd^ends ^ukI' j^<M'i^f^ 
reft ^ but now l^re is the g^or jr ^fCjod;^ thsit w^en he i|ia^<r^^ 
his wrath, though it be lore Wrath ,- yet He is glariou^in iw^lif 
»c(|fein.great wrath ;• heis infinitely ppvrcrfull in his wr^th^ 
and in theexecution.of his Judgements ^ jindy^t infinite in hor 
lin^e too ^. therefore tfic y^ls oit .Gpds ^^r^thjalqe fSi^id to b|^.<|^ 
. gpld, .which is tJ^cgi^r^ft mcttall^ !io U (^iuxih^ i^etxmj^ 
of his jfudgcmcms. G let Ujs Jab9i}r to Imi wte God in t^jiis^ 
yihouthatnafta paffionatefpirst;^ axid art ibon provoked ^ jf^ 
dilcofverdl abundaiice of filthindfle^rce how unliKe thquar^i^^ 
;to God ^though thou fljoulddl be difp^e^fedwitl^ ijh^t ^j^hicKi^ 
iinf^ll, and mayfl c:orrpft thj ch^lclij^ 
furc to Ic^ep that which is dic.b^i^y. of,alljm^y,(Wlfc£^pg# 
.x)tbeq5i4natliatishQlincfle./ ! ' '' /' 

Againe, this Title is giyen to Godhcng b^aufefn jdi^ g^caf 
jvorke of hig he^i/i manifcft his^ faithfujqeflfe in fqifiUing9^& 
«romifcs to bis pcopk j many prpnjtfcji G9d b*d md&ism 
Chur^t for their prmrvation ^od dcliymnce: and GocI izr ^iji 
Worke of his did fulfill thefe promifcs^ ; now Gods faichfultieflc 
, is a branch of his holiheiTe 3 therefore becapC^ he man iicii^Gdhi^ 
faithfulneffe in thi^ worke ;^ Mofes and the p^k extoll hij 
name by this Title^g/bw/w" iH\bolmJff. It is obfejcvabie ,, ^d it 
is of great ufe to i|s > that Gods^-j^dhtfulpei^^ is ^ tv^anch ^hi^ 
holincfle : if y qu compare twp'Sff ipturf|, yq\i will^fipcje it; foj 
Ifaiak'i<}.^. ^^y-^s God, Iwillmah^ an^vtrlafting cmnaHtwifb 
j^QUyCZfentbefure mercies of i>avid, and this Scripture iiqpQted 
Aas 13.34, I wiigivejou the Jure merqifisjfpdMddQViffE^tfi^d ii^ 
imt in the prig inall it is the bolf ^H/ifai$bfuO things 0/ Pmd : Q^ 
that when God comep to ffiew mer^ afcpidipgtjoilis word ^( Ut 
sloth maniftft the glory of his iioiipe|f^ , and It is of ^dmir^ 
We «re to Gods ,pcQpk to flrwgthen „di^^^^^ You havp 

Da;; " heard 

id • UnSahn/TredJmy, 



bexrd^ttheglorfofGodishisholiiicfle, now one part of 
tlusholinefleishis &idifaInrfle»infiilfillin£hisproiDircstohit 
people: di<refore it conccmes God as he loves his own glory, 
^tpj^fakhfiill in fulfilling of hispromifes , and God lodces at 
it sis his gloiy to doe it; thy comforts are deere to thee, and thy 
prefervation is deere to thee , but Gods glory is dearer to him, 
yea Gods glory is dearer to him then thy foul^ or thy eternall 
cfiatecanbetotheejandthetopofGodsglory is his holinefle ; 
and his h6line0econfifts in dxis (\h one thing) his faithfiilhefle 
Sn his prbmifes. 

Now for the application of this , firft : hence you may ob- 
ferve, whether ever you underftood God aright or no ; let me 
put this quefiion to you , what is diat excellency of God that 
your foul clofedi wiifa ? we fpedc much of Gods excellency, 
and We all fay, we'loveG^od, and delight in God , and blefl^ 
Cod ^ but now, what is it in God Aat drawe s thy heart fo to 
bim^ and cauleth thy (bul to love thy God , and to blefle thy 
Cfod, and to dtfight in thy God fas thou fay eft ) ilince the tiipa 
that ever thou kneweft him ? what, is it that God will th^w 
inercy to thee, and pardon thy finne , and fave thy fouT, and 
bring thee to heaven ? thefc are things indeed that we are toiove 
and blcile God for : but there muft be more ; it is the v^y per- 
son of God hlmfelfe that our hearts muft be taken with, and ik 
muft l>e theperfbn of God in hit excellency rand what is that > 
liishblinefles therefore hath ever the lufterof the infinite holi- 
nefle ofGodftincd upon thy heart, and drawne thy heart to 
God , ^nd baufed thee to fiand and adore him , and admire 
him; and h^tthy heartieapcd upon the fight of the bright; 
ncfle of his holinefle ? and docft thou therefore love him > if fo^ 
thou knowvft God aright and thy heart hath been aright drawn 
to himjfayes Vavidy Pfalm» 119.140. tbj wordis very pure ytbere^ 
fore tbf ferpimt loves it. Ganft thou fay fo, O Lord., thou art 
jpure, thou art holy, therefore doth thy fervant love thee ; and 
. thy word is holy, and thy worQitp is holy, and thy fervant.s arc 
lioly, and thy Ordinances are holy, and therefore doth thy fer^ 
tant love all thefe : forif the beauty of Gods holinefle be that 
which drawes thy heart forth in love unto God , thtfi propor- 
eionablyitwiU be the beauty of holinefle in all holy things 

• . that 



■ ■ - . ■ ^ , _ ■ , ■ 

tfaat ifill draw thv hrare to love and delight in them : then tboa 
Dtriltlooke upon nis Saints a< glorious in holinefle, and npon 
his worflup) and word, and Ordinanc^eS, as glorious in hoU*^ 
jncdSf, and fo thy heart will be drawn unto diem. Tfalm. 3^ • ^ x • 
you (hall fee there how the Saints of God did rejoyce in the 
Lord) and had their hearts drawn to him, becauie of his holi* 
ntfkr^fcr OUT hearts JhaU rtjoyce in km btcaufe wt have trufted in 
his holj namt : the trufting in Gods holy name > is that which 
makes our hearts rejoyce in him. ;^ 

But Secondly, iKnce die people of God flxmid exceedingly 
comfort thcmfelres in God \ in that they have to deal with him 
asa.holy God : that though they meet with much uuholinefle 
In^he fpirits of men with whom they doe converfe: yet there is 
' in God nothing but holinefle, yea the Very beauty and glory of 
holinefle : Brethren, it is a delightfuU thing , yea a rare and a 
blefled thing, tomeetwithafriend that hath a cleane and a 
pure heart, that hath no mixture in him ^ that is holy in his 
ends and aymes, and ch^t hadi a ipirit free from guile : O what 
rejoyciug is there, when one friend that hath a heart pure and - 
cleane, and free from ^ile, can meet With another fuch as him* 
,felfe, and can clofe together in every point ! but what a delight 
then is it to meet with a God that is mfinite in purity and ho- 
finefle,in whom there is no mixture at all ! God he takes dc-^ 
l^ht in us, btcaufe we have but fcmie drops of his hblineffc. O 
^ow (hould we then rejoycc in him who:is* infinite inholinc^ 
Indeed when we deal with men,we doe nbk almyes fiide them 
as we expeft; we many times meet with men of excellent parts 
and gifts; but when we come to clofe with tben^we A6z not 
finde their wayes and fpirits futable to the emiiSncy .and t^- 
cellency of thofe parts and gifts; and this is agrlievous vexatiim 
to the Saints , when they lool( upon men that arc ^mii^cnt arid' 
excellent, and hope to finde a proportion of fplrit futable 
thereunto, but inftead thereof finde abimdance of mth in their 
foirits; though this may trouble thee,yet blefle thy God in rfiie 
ttiatwhen thou art to deal with Grod thou (halt finde nothing 
but holinefle in him, thou (bait finde him working according 
to his excellency; for that I told you was the nature of Gods 
h6llncfle,*ds die perfeftion of his Will whereby he workes all 



T^ Slants TneafifTjf^ 

.diine^fucabletohis amnency and cxcellctK^. Man kaih m 
cKeTlency inhiBQ^butnotalwafesgracein his heart to wodce 
fatablcto it j but Ocxi^I fay^alwayes worjccs (utable to bis caii» 
ncncy and excellency .Now when our hearts are raifed widi the 
ggbcofOods excellency y and then thinke with our fekeswc 
(hall alwaycs finde God working according to it, O what a 
i:omfort is this to a gracious foiu agalnft ail the evill he meets 
with in the fpirits o£nien» amcoigfi whom he convepfech ? 

Againe^ further for the comfort of the Saints, if God.be glo^ 
rlous in holincfle (thjhn as in die former point, as there is none 
like to God 3 fo therels none like to his people ; for as a mans 
god is, fo is he,^ fo arc die Saints glorious in holinefle toos 
tor that which can make an infinite God glorious, muft needes 
make a poor wgrmea glorious creature. It is true, that which 
will make a poor man^lorlous^will not make a King gloriour^ 
but that which will make a King glorious muft needs m.ake a 
begger glorious : nowholineflc puts alufter and glory upon 
the divine nature it felfe^ upon the infinite God ; To that if thoa 
have it, it muft needs put a glory upon thee : therefore it i« 
obfervable, that the comniunication of Gods holinefle tons is 
exprcft in another way then when he communicates any othtx 
attribute tobs: when God communicates his knowledge to u^ 
W3C are not faid to partake of the divine nature by it $ and fo hi^ 
f)ower, and the like : but when he communicates his holin.il^ 
to us, wie are then (aid to be made partakers of the divine nar 
ture: the holincfle of the Saints is tne fame with Gods holinefle; 
as It were a beame of his : fo (ayes the Scripture, Heb.12. 10. He 
chaftntxb tts fotpur fr^fit'y that we might be fartahrrs ofhk bolinejji. 
IVIarke, bis holitteffe:2iud therefore it puts a wpndir rfuU glory and 
excellency upon us $ for it^enables us to workc as God , and to 
live as God : for what is Gods holinefle , as I faid before , biit 
that whereby he workes to bimfelfe as his laft end, futableto 
biS own excellency? fo the Saints come to worketo God accor- 
ding to their meafure, as their laft end, futableto the infinite 
excellency of God hin^elfe : and fo they live as Gdd, lives an<l 
worke as God workes, and fo are fitted to have communion 
with God 5 as the Rfe of a plant makes k not fit to have com- 
munion with ke^h i nor thelileof beafts with men ; nor men 

~ ~ ~ with 





^be SamhTrufifry. 35 

mhtlxe lift isf God. Now kolmtttk is die higheft life ofalf 
bdngSy iarins the life of God : and therefore fits for commmiK 
on nmfa God : for in commiinion there nrnft be the fame life r 
ihercfbre no creai are caii have communion widi ^od , that 
^oth not live the fame life that God doth : bdt if thou partakcft 
of hplh^iie, thou liveft the Kfe tbat^jod doth^ and fo art fie to 
bav^ communion with God himfelfe. 

. Furdter, it puts not onely a glory upon thy perfon, but upon ^ 
all thou haftand doeft : it fanfti&s aU^ as the gold was fanfti* 
fied by the Alur : to the very naturall adions , and the way es 
of Gods common providence ^ are (anftified to Gods people: 
there is a luftrr upcm all the good they en}oy , by vertue of mac 
bolincfs which God puts in themras Gods holinefs puts a lufter 
tipon all his attnbmes , fo holineflE in the Saints puts a lufter ^ 
upon their parts, nam^^ j rftates, converfe with others ; there is 
a beauty upon alj by holineflc ; take a man that hath excellent 
naturall parts 9 if be have no holin^fle, there is no lufter and 
boatity in him 3 but take a man that hath able parts^ and holi*> 
mfle too^ O the lufter chat then appeares iti them. 

Againe, hoUne(Kis the Very principle of eternal! life^ the 
very beginning of eternalllife in the he^art^and that which 
will certainly grow up to eterrt^ll life.' Againe, holincflc is the 
proper ob^a of Gods delight 5 God delights not in the legs of 
' a m^n^ but in his holindfle ^ let a man be what he will, if^GoS 
fee any impreflion of holinefle in him ^ the foul of God clofeth 
with diat loul* 

Further^holinefle is that which is thefeparationofthecrea-r 
tUre for God, and eternall life: there is f you knovs^^ a twofold 
irparation of a creature for Gc^i^Joo have the cxprefEpn, 
P/«/w.4.,3. The l4rdbdtbfePafdrtbim that is godfy for himfelft : 
be is let apart paftively; aftd then hehath an aftive principle to 
(it apart himlelfe foi^ God. God in his etemall clcaion lets a- 
part thofe he intef^ds to favefor faioifelfej here ar< thofe, fayes 
God 9 that I havefet apart from the donynib^ ifiiinpe of man-^ 
kindf>i^o magnifie the riches of my grace uppp, and to live with 
me to all eternity. If God fliould now look firom- heavjcn up- 
on a man or woman in the congregation, and iay. Be it known 
10 all cbe world cbiit Iig^» etermcy bavrfet apart, foch a tt^aji^ 

and woman^ to glorifie them with my felfe for ever : ererj qdcl 
trould lode upon fuch a mto and woman at glorious creatuixf 
indeed : but now know , that if God bath ftampt the image of 
his bolineflc upon thee, thou haft as much honour fromGod, 
as if he (hould thus (peak to thee: and in fome refpefts more : 
for if God (hould declare^ that from all eternity thou art fet a« 
part from the creature for Qod, this were glorious ; but when 
God hath put a principle of his own fpirit into ther, to enable 
ihee to fet apart thy felfe, and to confeccat-e thy felfe , and thy 
all to God I this is more ; for iix the other thou art but paffire> 
in this thou art adive : As on the contrary » there is more 
dreadfull eyill in qnholinefle then in reprobation $ men area- 
frald of rq)robation ^ that God (houM fet them aparc from e- • 
ternity to magnifie the glpry of his Juftke upon them ; and 'cis 
uue, thisis terrible : but while thou appreliendeft this as terri- 
ble, thou thy felfe art aftive in that which is more terrible ; 
that is, by the filthinefl^ and wickedncfle of thy heart and life, 
thou doftadively fet thy felfe apart for etemall wrath and 
niifery : the other is palGvc, and tnon art onely (ct apart : buc 
in the wickednefle of thy heart thou arc aftivc, and fetft thy 
felfe apart: For as holinefle is the dedication of the creature 
to God, the feparation of it from all odier things unto God by 
at} aftive prindple;fo on the contrary^flnne is the feparation of 
ihecreature by an aftive principle from (jod toall mifery. I 
thought to have enlarged my felfe in comparing the glory and 
happmcflcoftheSaipts, and the mifery of thewicked toge- 
ther, bur^ome will not give leave. 

Further as holinefle mak<s the name of God to be reverend, 
fo holine^ in the Saints puts a reverend refpeft upon them in 
the very confciences of wicked men : take the vilefi of wicked 
men, though they cry out of thee 5 yet know , if thou walkeft 
ftri&ly, thy dole walking with God will gainere(peft and re- 
verence from their hearts, in fpite of their hearts. And the 
reafoR why^epcoplf of God ga)ne not refpeft and efteeme^ 
is, becauie they doe not waike firiftiy $ many men miilake 
themfelves : they thinke that ftriftnefle^ is flighted and contem- 
ned, and therefore they b^into leflen and abate in thdr cxiSt 

ivaiktnsp but this makes wemdifefifcmed ; and it isiuftwith 



7beSdnUT!r€^fwry. 2$ 

God it fliould be f a : doth die abating of boUnefle heipe thee 
toi a reverend refpeft f no, walke more clofely with God, and 
thOu wilt iiave refpeft from mens confciences : doe what they 
cai^,thou wilt anger their lufl ; but thou wijt convincevtheir 
tro^fciences : and in their moft ferious mood they will fay^ G 
that my fouWere in this mans (buls dead : and how crften doci 
they fay fo on thcir'^ death bed ? and if holinelie put an excel- 
iency and glory upon low and meane things ^ as in the law 
what a glory did it put upon a piece of Wood > or Leather, or 
Brafle, whcnonceitwasconfecrated to a holy ufe > becaufe 
that was Crods Ordinance, Goddid put it in it, and not man: 
for a man to thinke it is in th e power dT his will to make God 
efteem , or that others in reference unto God (hould cfteeme of 
a creature > more then what God hath pnt into it, is a great, 
mifiake : that common ftones by my will (hould be holy, and 
confccrated to God, and muft not be medled with, that I flbould 
put a divine excellency upon that which hath onely a naturall 
excellency in it 5 what a boldncflc would thi5 be in me: but 
now, ifGods Ordinance be fo, then there is a gldiy put upon ' 
it,as in the Tanple, becaufeit Wis dedicated to God by divine 
idiitudon, there the very wood,; ahdbraffe, and every thing 
hadan excellency upotv it;N^ j^woiild argue thus, (hall cere- 
moniall holinefl^ ptit fuch an exci&lktfcy upon a piece of l!^, 
tfaer! what dicn mil the imc^e o^Gbd put upon an immonall: 
foul I . 

A further ufe (hould have been this , If God ht^j^nous in 
boline(re, then certainly jfbrethren) God will mafftaine holi- 
nefle in the world : and this is one reafon amongil others , of 
this Title given to God here ^becaufe he did worke for his 
Chuixh ir God will honour his^own Ordinances, and .worftip, 
and will maintaine his Siunts that are holy ; prefers me Lcrd 
(f^y csDavid) far I am b$ly : and thou w'dt not give thj hUj o^e Xq 
fie corruptidH. If thou becft Gods holy one,he will ijfot leave tiiee.' 
to the power of cormptiOn , he will defend thee and^maintaine; 
lliee.-theitforefave^tlbcPfalmiflinpJJ^^ God th$u\ 

srt terrible out ofl:bjMly ftaccs 5 what are there any that will he 
injurious to Gods pei^w when they are in the wa^ oChis-hoIy 
worihtp? GodwiUbetii^leoutofhis holy placer^nto fuch; 
V . E .thcfc 

^ ' ^ , 

^^ ^ iht Saints Treaf$ifyi 


thefe exprelEons are againft the enemies of God y bfctofeitis ^ 
^he hoUncfle of God 9 aad the people of Gods holinefic that 
they fet diemfelv^s againft. Andlet all men take ht;ed what 
they doe in oppofing the Saints » and the wayes of Gods holy 
Worilups for God will maintaine holinejQe: therefore^ it con-* 
cemcs us all to honour holine0e our felves y and (p fee up the 
glorv of Gpds holinefK ^ much as we can In the world. O Itt 
us laoour aU to be holy, as our heavenly Father is holy : let 
that be our prayer, Pfalm.90. 17* Let tbi be'ataj of the Lord our 
Gdd be upon Wi O grow up more in holincije ^ which is . the 
beauty of God : ' converfe much widi God, that thou mayefi l>c 
holy; when Mofes was forty dayes in the Mount convet-fing wich 
God , he came downewith his face Aiming ; and certainly^ 
thofe people that converfe much with God will have tbdr faces 
dune with hoUnefle : there is muph to be had in convrfing 
with God^ who is a holy God. And (hew forth the beauty d[ 
fior!Rci& in thy conycriationf that others may fay, if one beanie 
of hollncile be fo delightful! iri fuch a map or w0man , -O how 
;lorious in holine0e then is God hlmfelfe t I remember what a 
leadicnfaidof theGod of the Chriftians , When^he faw the 
courage, of the Chriftians^ ccrtainely ffaycs he) the God of the 
ChriAians is a great God : why let us walke fo holily before 
others that they may read holinefle in our converfations , and 
be forced to fay, certainly the ijfod of this people is a holy God: 
Efpecially looke to thv heart to cleanfe that when thou draweft 
neere to this holy God , in this holy wbrftjip , then labour to 
fan£tifie his name 5 looke to thy feet, come not in thy filth into 
theprefenceoffo holy a God,;/cis.a notable expreffion of 
Jojhuay Jojhua 24.19. when thc:p.eople fky^we wiVferve the LorJf 
f>r he it our Gad: iayes ^oJh$ia:^u cdnnoffette the Lord , for be * 

^^ itrifolyGody &c. As if he fbould fay , it is another manner of . 

P* t^ufineife to ferve the Lord then you thinke for, for you have tq 
cjeal with a holy God, and 'tis not txtemjillworflup will ferve 
^s^iirnc* It is an argument; people doe not know God , when 
jJticy Can<U!(;ne lus u^ off fo flightjy : the fight ofGoll 
V^ould put thee into another fraraej didtft thouknoW God ia 
l^is holine^e ,) thou wouldft look upon the fervice of God as ^ 

»^ *• •• -*■•■ 



Hhe Saints Tteafkry. ^ ^J 

-r I r-i 

whocan ftand before this holy God } fo, dtdft thou appreheiKi 
God to be a holy God^ thy heart would be ftricken with fear^ 
atid awe, and (hoii Wduldft fay > who can ftand before tl^is ho** 
lyGrod? iSod is gnatly to h ftaredin the affembly of the Saints^ 
and to he b^d in reverence ofthofe that arp round about him y pfalm* 
%9.J. God is to be had in reverence of all menj but if you come 
neer to him » certainly then you muft labour to ian£[ifie yjE^iir 
hearts. How canft thou come before the lufter and . bean^ of - 
£ods holinclle withwilfuU uncleannefle in thy heart .^ that 
Text in Job is very remarkable Job 1 3. 1 1. Shalt not his excetemj 
niakfjvu afraid f You have heard that Gods holinefle is his %x^ 
celknc^: now I fay ^ to thee (hat haft to deal with him^ (hall 
not his excellency make thee afraid ? art thou confcious of th]^ 
uncleannefle and doeft thou come into the prefence of a holy 
Codandnot feare and tremble before him? Q bold daring 
heart thitdiou haft, that canft come into the prefence of a ho* 
ly God with an unholy heart, and not tremble: it would be 
of admirable 1^ in all our dcalingi with God , to have cleart 
apprehenfions of his holinMe. . ^ 

Againe, labour to niagnifie God this way ! as God is glo* 
liousinholin^^ffe. To fee tiim out in his glory by keeping his 
worfivp pore. It is a fpeciaJl thiiig God lookes at, that we tak^ . 
hired what we doe in defiling of ms worfliip. Gods Ordinances 
j|re the beauty '9f his holinefle, therefore Vre muft labour to 
come pure and cleane unto them : 'tis that which God comf 
mands hi^i Church , to keep the veflels of his fan£):uary holy, 
andthofearethe ordinances : and we are unfaithfull in our 
chaise, if we doe not keep the ordinances holy : in Ex^^. %6. 
24.25. God gives theuA chaige there to make him an Altar : but 
fsLycsGodJfthmwiltmal^ntian Alter ofjfone^ibfiu Jhatt not 
iuilditcfbewenftone : fir if thou lift uP thy tool np<m if, thou baft. > 
foOuted it. What, might they faT, (hall we have aft Altar of rt )de 
itonc'i fliall we not poliCh and make it fine and fumptuoiis) 
willnot^thatmakeitmorefpecious to look upbn^ no> iay4s 
iGod^ if you lift up a tool upon it you pollute it. We are apt tb 
^inke, that fuchand fuch mixtures cfmen, and f&ch ziid fucli 
* ceitmonies wculd make the worfliip of G6d glorious ^ but th^ 
jia^eatmiftake. It 15 a «fuall thing for whores to paint tlK» 
^ E a feccff. : 




2 8 Jbe Saints Xreajurj!^ 



hces s they will not be content with their naturaU beautj,' 
but are more pompous in their apparell then? thfechaft Matrons 
are.It is fo with the whore of BabjUni hbw glorious are dhipy ia 
all their WoHhip? and what firange things ha¥e they to take the 
outward (enfes? they are faineto drcOe and trick up them* 
felvcs, having not the purity of .Cods woHbip : but certainely 
thefe things defile the W(M*(hip of God : compare iwo Texts for 
'thiSji/2rj.4439. they that mak^agravtn Image are aU of them va^. 
nity^ md iheir deleSable things fi)aU natfrofit: marke, the Images 
of Idolaters are dele£iable things in their efteeme : but fee what 
<?od fpeakes of them^E^ifi^. 7* 20. if J y^rtibe beamy of his wna^ 
mentybefetittnMajeJiy: ha tk^v fuade the Imaf^es of tbepr abo^ 
minationsy and of their diteftable things therein* They call tfaeat 
delegable things, but God accounts them deteftable : but when 
God (peakes ofhis own ordinances , he fayes^as for the beau^ 
of his ornament he fet it in A^fty. O the wdrflup of God in 
die plainnefs and (implicity of the Gofpel! it is the ornament of 
GoQj die beauty of his ornameilt^ and the btaui^ of his oma* 
mcnt fet in Majcfty: what phrafes are h^re? this is Gods wor- 
Ihip; but if man mix any thing pf his own in Gods worflup^it 
is deteflable to God : therefore if we would honour and mag«» 
nifie God in his holinefle, let us kirep pure his worfhlp ; for hoi' 
hneSt becomes th^ wprfcip of God for ever; . * ! 

. And theatb^ ccMifiderauoii of this fhould humble us, and 
3cnak,e us aih^mc^ fair the remainder of all that unholinefle that 
^is in oiir hearts ; theitghtof Gods holinefle vsaAcIfdiah cry 
CMt^ifaiab6.^^ Woe U meifnr I am nndone ^ becaujelamamanof 
Mncleane lifs^ andldwdHin the friidftofafeopteafunclcanelifs^ 
fQrminejEyes hai/efeentbe Kin^^tbeLordofbofls* And certainely 
there is nodiing in the world hath that power to humble the 
heart Xo asGodsholrnefle: and then is your heart humbled, 
lor finne arighc^ when you look upon it as that which is oppo^ 
fite to the pure nature of God. I am not onely troubled for my 
finne beqaufie I am afraid it will bring hell along widi it » but 
becaufe I have had a fight of the' infinite holinefle of God , .and 
t)ie purity ofibisnature : and O that I fhould have a nature Co 
inlthy, and opppfite to that infinijie holinefle of his. A^d here- 
i^f ojiamme yo«r hwtt whfdicr jtm hti»iliatiOn bis ri^f cir 

ibt Saifrts TreafuT}. 29 

f)0 ; and chisis one £ood argument , when the infinite holi-. 
nefleofGodhadi made you fee your uncleanneiK, and upoa 
that hath humbled you. 

La^y^ what need have we all of Jefus Chnft! if Sod be gIo« 
rious in holinefle, we (hould all of us fay, who canftand before 
fo holy a God ! were it not for the holincfle of the blefled me- 
diator who ftands betwecjn the £i.ther and us > and prefentshis 
infinite fadsfaftion to the father for our finnes> and clothes ui 
widi his righteoi^nefle » woe , woe unto us : if you could 
poffibly imagine that all the e;i(cellencie9 of heavoi and earth 
were put into one creature , except holinefle , yet if that crea- 
ture had but the leaft drop of uncleanncfle and unholine(& in 
it) God would eternally hate that creature ; and were there not 
a mediator between that creature and God y God would eter- 
nally let out his wrath upon it; for God is To glorious in holi- 
neife that he doth' infinitely hate filthqicflc: Wewcxidcrtei heare 
of fueh great mifery threa^ned to wicked men ^ but we fhould 

' not wonder>did we know Gods hblinefle: God doch fo infi- - 
nitely hate finne^hat he did inftantlv fend all the Angels that 
fell^ownein ch&]ies of etemall cUrknefle, and refufra to en- 
ter into the leaft parly with tliem^ or to be reconciled to than 
for even Now wnat is the reafbn^that though we have fo much 
uncleannefle in us , yet God is pleafedto be reconciled to us> 
and to admit us into his prefence, and give us hopes to fee his 
face with joy to all eternity? 'tis this > becaufe we haveame- 
diator^ and chey have none: were it not for that, could we wccjf*^ 

* jftrelftteiof blood from our eyes , yet God would hate and ab- 
hor us 3 and his wrath wpuld eternally feize upon us. /Vpd 
dierefore , though you may rejoyce in inherent holincfl&y yet 
let your hearts clpecially be upon the perfcft holinefle of JdSlf 
Chrifi, and tender up that to God : and thoi^b thou haft much 
uncleaimefle in thy felfe and in thy duties f lor alas what is it 
for us to tender duty to the 'holy God) yet let this comfort 
thee, thou haft not to deal with God in thy felfe, but through 
Chrift ;.and in him thou haft liberty tq come, and mayeft look 
iftpon Gods face with boldnefic; this is the great miftery of god-^ 
linefle, revealed in the Gofpell, that notwithftanding the.in- 
fioiteoefle of Gods holineflfe > yet there ihoiild be a way for us 



SbeS4$mti Tresfhy. 

poUittcd crociiMf to looke upon ihin God with joy. This 
mffttrjli opcly liuight in the GoCpd. Though men now thlnk^^ 
they can come and cry to God for mr rcy % yet herea^er when 
(rod (bal let out the brigbtntfle of bis hoUnefle to thee ,and dio^ 
comeft to fcfe diy unclcanneflc,then thy heart will &ike down iri 
<ttemall defpaire^hou wilt not endure to behold <?od then: An<f 
if thou becft not acquainted with God in this way of reconci«^ 
liation. dlou art undone for ever ^ therefor^ ftudy the myftery 
of the (jofpeUi and make uft of Qhdft , t&it the glory of Gods 
holincfle may not be to tby tarour^ but to thy Comfort. 


7hiiSwmmW4S fffiubt Uuch ai. 1640. 

Ill I II 1 1 


• ^ '■ > >. 

: f*.}.:^ ■■/ 





-^.v.^•-^ t 


- I ; 

Y ■ 



« . ^j 


7be SaitOsTrtj^f, 91 

a2a — *— iiXw *Ztt A^^ ^Bb '^^^ a^v iiZa 4^9 ^Z^ aSiv aZm a&* a^^ i^Eb a^m ^£s i^m -■*— 


March 29 

C o L o s. 3. V. 1 1, latter end of it. 

3ut Chrijt is att in ^tt, 

ITisDOtlongfince fas Tome ofyoumtv raneinbfr J thift 
in this place that fub jcft was bandied ot the Saints cnpy^ 
ment of Gocl^ to htaiin afl^oat of i Of.i^.sA%. and then { 
told 709 we had fueh an exprcflion in Scripture but onely 
twice: applyed to God in the happinefle of dreSaints^oymenc 
of him in heaven^ and applyed here to Chrift» of what Chrifl 
15 to them for the prefent. That which was handled about 
Cods being «// in aV^ is the end ; this that is to be delivered con«^ 
cerning Chrift being oB in^By is that which brings tb< foul to- 
that blcflcd end. Wherefore then> as Chrift himff lie fayes^ Jobtt' 
1 4. I* let Micve in God^ believt alfo in me I So I faV) as Qp4 m^lt 
be all in a}} eternally to the Saints^ doe you believe in that 7^ 
Ijelieve alfo in this , that I am to d€;llv^ toyou diis day f^ tbat, 
ChrifiybeifaUandinjdL : Z- 

: The Apoftlc Saint Faul was a (;ho(en veflell to bdarc the' 
name of Chrift , . to carrr it up and downe^in the world : and 
indeed hi^ fpiric was full of Chrift , he dcfir^d to know noibllig 
Ih^c Chrift^ to Preach nothi|i|; but Chrift J tobefoUnd^mbnet 
butChrift; the very name^f Chrift was delightfull to^ hlsi :> 
• hefeekcs inallhis Epiftles to magnifie Gbrift^ and- ip- the(e^ 
words ( that I have read unto you) he doth omnifie Cbrift^. | 

be makes him not cmdy great ^ but makes hitn all. iUnc k \ 

niitber Gre9l{encrJtWycircumcifionmrnnchr€wncifi^^ -j 

Scjthinn^ (fQHd norfree^ut Cbr^ k^& in tti : fhai i^tjiere is ij^; 
privikdge in the one tx) commend thctit^Otod>: a^dnowir^tj 
of any th^ng in the oth^r to hinder them^pfC^ God j Jetrnip' 
Ik what they, wm ill th«iroat»ai!ditfseft«^w i>itl^||^^^ 

25- i' 


^— — W— — — ■ 0t 

3 a The SaiHtf Treafitrjf^ 

God > let them be never fo mean in regfird of all outwards, 
tha C cannot hinder them from the enjoyfhent of God : for God 
lookes not at thefe things y but Cbrijt is all and in Ji to tbem % fo 
farreasGdi^ feeth Chrifi in an^, he aceepts of them : ifChrifl 
be not there, whatever they have,he regards them not. Chrift 
is aU in aU. even in the cfteeme of the Father himfelfe : he was 
the delight pfthe fatherfrom all eternity 9 Frav.8.30. and the 
father tooke infinite contentment in him upon his willingnefle 
to undertake this ble0ed worke of the redemption otman"- 
kinde. _God the father is infinitely fatisfied in Chriftj he is all 
in all to him: Surely if Ghrift be an objeft foffici^nt for the 
(at 'sfaAion of the faoier , much moct then is he an objeft fuffi« 
dent for the fatisfaftion of aiiy fouL - 

Buc that which is the maine fcope here of the holy Gholl in 
this high expreflion of Chrifts tranlcendent excellency f that I 
maycomeprefently toit) I (hall dcli\^er it in this doftrinall 
proportion, Tibat Chrift is the onelj fncgnfs of conveigbance rfaU 
.^codtbat God the father intends to commuuicaie unto the children of 
men fin order to etemuUlife 5 he is aV^ and in at. This that 1 am 
now to Preach unto you, namely, Gods communicating of 
himfelfe in his^ mercy to mankiride, through a mediatour,it 

, is the very fum of the Gofpell, the great rayftcry of godlinejle^ 
*ds the chiefe part of the minde and counfell of God, that be 
would have madeknowne to the children of men in diis world. 

.. -This is the great embaflage that the minifters of the Gofpell 
have to bring unto the Tons and daughters of men, and 'tis the 
mofi abfolutely neceflary point in all Divinity. 

I fuppofeinthefirilhearingofit, every one yellds to the 

. truth oiit; Vis true you will fay , we can have no good from 
God, but in'^nd by Chrift. Well, there is a great deal in that 
you fay, when you fay all muft come from God in Chrift : in 
all your prayers and petitions you iifually conclude them 
through Jefus Chrift 5 biit certainely this is many times fpoken 
when we fee little of the glory of God that there is in fuch .ail 
exprdiion : and that which I A^U this day endeavour , fhall be 
tofhewyouforoewhatoftheglory ofGodfliining inthistritth 
^ that God doth communicatie himfelfe through a mediatour, 
through his fon. This h the great point of Divinity that is ab* 


Jbe Saints Tftafwry. 3 3 

iblutdy neceilary to be known to etemall life : it is poflible to 
f be ignorant of many other truths 5 and yet be fayed ; but there 

muft be fome knowledgeof this,or there can bbno fitlvation : 
, themiftakein this very thing is the mifcarragC) and the eter« 
nail undoing of rhouland thoufand:s of fouls $ many there arc 
I . ivho believe that they have need of^ and can never be faved but 

> by Gods mercy, and this the light of nature convinceth us of: 
but that God is to communicate his mercy through a media- 
tor, this they are ignorant of, and {ee not into the reallity of. 
|: this truth ; and mifcarry and perifh eternally with cryes to 

>. God for mercy, becaufe they come to God, bnt not through a 

mediator. Thisisthefum ortheGofpell, and the moftfuper- 
[ naturall truth revealed in all the book of God. It is a truth 

that was hidden almofi from all the world for many ages ; th#> 
; Scripture faith^TA^ frinces ^fhe world h^^it w>t. A truth wc 

\ — are not able to underftand any thing ^f ^^|^^ light of nature. 
*^"..^ 1 Cor. 1.21. Ihe world by wif dome kftew notlSm^ tiat is, by aU 
' rheir arts and fciences , by all their naturall wifedome, thej 

knew not God /avingly 5 they did not know God in Chri^. 
There is no footfteps of this truth in all the works ofcrcatioo' 'V 
or providence 5 Jierefore in E^l!»e/. 3.8. Saint P/wr/ (ayes, he wa* 
Itppointed to Preach the unfearchable ricbes ofChrift 5 that riches 
that h^th no footfteps : that is the propriety of the word ^ there 
is no footfleps of the riches of the Gofpell in the creature 5 there-* 
fore you cannot trace it tbere^ whereas many odier points of 
/ religion have many footflcp s in the creature, and by the light o£ 
' ^ nature much may be difcov^red about God : as that all our 
ood confifts in communion with God, that when we. have of- 
fended God,we muft feek to him for pardon and mercy, and the 
like: But that God communicates himfelf through uhrift, and 
that not one drop of mercy in ord<r to. eternal life can be com* 
municated from God,but t hrough Chrift the mediatQr^ of this 
there is not one fobt-flrp in all the works of God* 
. This is that which is rofuDematurall, that *tis above jpcr^ ^ 

feft nature. Adam knew notning of this in his petftft cltate^ | 

'¥ea this is that which the Angels themfelves defire to pry fnto^ 
]<x>king upon it as a mighty depth. iFeteTj.12. the Angels 

j^f^v^^ (for r9 the word fignifiedr) -i^tasif a ddpg fhpuld. 

\ * F *' lie 




ji Tit Saint* TreM^. 

lye in a deep pit > and when any would fee itjthe; fioop down 
, trith thdr bodies to pry into the pit : thats the propriety of 
the word: latt^ Angels they fee a mighty depth in^memyfte- 
ly oftheGofp«It) and they ftoopdownc to pry into it, that 
Aey may know what it is. Yea this is that which requires a 
work* ot the fpirit, beyond the ordinary work of the fpiritof ' 

God) to rereale it to the foul, lCor.2,10. fpeaking there of 
' the Wlyflery of the Gofpelljfayes the Apoftle, 'tbtfpirittbat 
ftgrthttb the deef things efGodi &c. difcovcrs this ; thatis, the 
fpitit of God in an extraordinary worke of his> as he is a ^irit 
(earching the deep things c^God > fo he is a difcovering {ptrit 

19 , it i^ not 
R muft'come 
, but there 13 
; a truth that 
1 the book of 
we come to 
bmething to"" ' ' 
* heirfinnebe- 

: upon duties 
bccaufc God requires them; imd this is well; but till they come 
tounderflond indeed die nv^ftery of the Gofpell of Gods let- 
ting himfcife out unto his people tbrongh a mediator, .they 
(ioebut bungle in the waycs of godtinefle , they doe not thrive 
uidgrow up. in them ; and therefore thofc Chriftiao's that 
live under fuch a miniftryj where though they have many good 
tmthirevealed to them J yet having" but little of the myftcry 
of Chrifl, as the mediator, their way of ChriftJanity is very 
,_low, they doenot fanftifieGodin thdr converfation. I re- 
"siember a fpeechthat£r</ww hath when they would have had j^ 
/ l!imwriteiigalnftI*»i&/r,andprotBifedhimagreatBifhopricke ^^ 
I fe)rlt}hfanfwers, Luther- is greater then that I can write agMtfi'^ 
1 himiferlMmiftfiriiSednureiittne fttiaS page of L uther^ tbentutef I 
^/wWe Thmuf AquiHas , that was the great Schoolman". So cer- ■ 
"^^^uaaty thcunderfianding biit.forae one truth, fome oncfentcnce 
' inthcmyfltry oftheGofpeli, in this way of Gods communi- ' 
cati(Hiofhimle)feluitoti9throughhisChrifi, doth inftrud: die ^ 
fixils'aadMa&iitotltfiTc and grow up in godlinefli abun-^- 
'" .-*"— -■' dantlT 


7b« S^Mff Treif/my, 3$ 


dandy more then tboufimds <^Sceiqods about mecre oidcali* 
{'ties: and you have a inoAadoiimbleTttt Cor diis>fi/^i^ 3.174 

/ and fo on^ that Chrift mty dmU inym bearts fy firitk » that jk 
beingrooui and grounded in lovff msy be mUc U cmp^tktnd witB 
alls dint Sy wbat is tbe breadtbf dnd lengthy Muddeftb^ andbtigbt^ 
and to know the love ofChri^ wbicbpaffitb kftowhage : matke what 
foUowes^ that yee mi^ht be filled witb oB thefidmffe of God 5 v. if. 
By coming to know Ood in Chrift 5 that h ^ to know Cfarifi td 
be the way of Gods communicating hinilelfe unto US) we come 
to be filled with all the fulnefle of Ood : many Chriftians their 
hearts are very (cant and empty, there is not a folnefle in their 
spirits I and all becaufe they Know Co little of God in Chiift, in 
.^his myft^ry of die GofpelL - u . 

Laftly , diere is no truth revealed in all the Scriptures wfaere^ 
by we can honbiir God fo much as by thi^ : this indeed is the 
great honour that God would have in the worid, to be honou« 
f^d in his Son , and in the great defigne he hath of bringing 
^rth glorious things by his Son : and therefore though Wc 
ktioW never fo much of God , and would honour him ineerely 
as the Creator of heaven and earth ^ yet (jrod doth not acc^ 
oTthat honour, that is but to honour him in 9 naturall way $ 
Vfe never know what it i^ to honour God aright > fo as to be acr 
cepted pf him, till we come to honour him in aq Evangelicall 
^ay, to honour him in Us^n : ind y^ the^^reateft honour 
he hath from inoft in thewwld , vea frofli mtildtudes'in th^ 
Very Church c^God , that heare tlie myftery of Chrift opened 
to them, is tendred up to him meerly in a natural) way., .and 
tiot in this ^irituali EvangeUcall fervlce of Ood* You Ice now 
the CO nfequencc of the poiii t, let us then fall to it; 

jp. . .And Flrft I fliall (hew you the Ofuth of it in Scripture; 

f And Secondly how it conies^ to pafle that there can be M 

food communicated to us from God in order to etemalllife 
utby Chrift. • ' 

' , And Thirdly, how Chrift comes to be the peanes and jtrajr 
of ccmveighanceoiFall good unto tfs from his fadier«. 
: Fourthly, t fliall inflance in fdme fpedall tliings,great things 
Wheremmoftofthegoodncflecf God is communicated to u^ 

ajid ihew you how in them Chrift is ^ biidl to u$r 

' Fa •' And 

^ I 

Ihe Sainfi treafury. 

And Fifthly chc fcafons why God will have this way of 
copMnunicautm of himftlfe unto us dirough his Son , why he 
will not communicate himfelfe immediatly to ns^ but through 
^mediator ; thcfc arc the five things for die doftrinall part. 

Forthefirftj^ the courfe of Scripture efpccially of the new 
Ttft&mcnt runs this way; you know that of Chrift » John 14. 6» 
Jam the wajy the truth and the lift $ no man cometb unto the father 
iPt by me\ there is no coming to the Father but by Chrift^ 
and Chrift hi isj the way : and that in i Ccr. j. at the latter 
^d^fayes the Apofile there : AU things are yoursy whether Vauly 
er ApcWy or Cephas^ or the worlds or lifey or deaths or things frefenty 
or thit^s to cmte y ^ are yours. How is that?.marke, j6 are 
yoursy and ye are Chriftsy and Ghrift is Gods : God the Father 
he is the principle of all good ; all firftly comes from him^but- 
It comes not from him immediatly : he doth not fay y all are 

5ours», for ye are Gods ; becaufe you have an interett in God> 
lerefore all comes to be yours' r no , but all are yours y andyou 
areChrifisyandCbrifi is Gods.^ (o that you fee here how^at 
Chrift comes bictween yours and Gods. 
\ All good is in God y true 5 but how (hall we come to par- . 
take of that good > there is fiich a diftance between thefe two . 
terms^yours and Gods^that were not Chrift in the middle, they 
would never come together. Yea^but Chrifts coming between^ 
^ndjbyningthemtogetlier, then all are yours l becaufe yeeare 
Chriffs^and Chrifi is Gods yio thztwc tn^y take the intent oF. 
the Holy Ghoft here^in this fimilhude ( though it be too low 
for the great myftcry we are about to scxprcfle.^ Conceive 
God the fitthcr as the f6untaine of all good , and Chrift as it 
weretheClfterne: and then from him « pipes convened to 
every believer 5 and faith,. that fucks at tnc mouth of "evtry 
pijpe»- and drawes from God ^ liut incomes from God through 
Chriil. The Father he fills the Son with all ^ood , and fo it 
comes from the Father through the Son by faith unto the foul ' 
of every believer. : we have a notableexprcilion further of this ^ 
myftery In the Epiftie to the. Efhcf in the fecpnd and third ^ 
Chapters , in Ch^ter 2. verf. i^, having told them that they 
hmd bun without hofey and without God in the world 'i but faichhe 
terftij. r^wb$^fimeUms were forte 4"^ an made nigh by the 


*" ■■ ■ I I • ■ , ■ , i ^ ' i 

iheSaintsTreaJkry. 37 


blood ofCbrift : It is by the blood of Chrifl that you have^ny 
thing to doe with God 5 but efgccially inEplfef^. 12. In whom 
ire have botdnefe and- accejfe with corifidence by the faith ofhim^ 
in whom? in Chrift, we come ta have boldneflc and accefl^: 
boldnejff^ the word fignifies liberty of fpccchthatwecancomc 
with liberty of (pcech before God , anawc have accejje: Ma- 
nududion^we are led by the hand of Chrift to the father, there 
is no coming to the father but by Chrift, and Chrift he takes 
a believer by the hand and leads him to the father , and Co he 
comes to have boldnefle : as if a Tray tor (hould be banifliedi 
' the Court, and afterward the PrinCfc mould be a me^nes dl ht» 
^ reconciliation with the King, and 'comes and takes the Tray- 
^ tor bj the hand . and fayes to him » corneal will lead you ift 
my hand to my nither,ana though y oii have provoked him,yec 
being in i!ny hand,you need not be afraid, but tnay goe to 
him with bioldnefle and confidence* Juft the meaning of the 
Text here, In Chrift we have boldnejji and accejfe with confix 
dencei and although before there wa& a dreadfull breach be- 
tween the father and us, yet bdbg led by the hand df Chrifty 
diere is accede and freedomeof(peechf6r us: well thecrutb 
is cleare enough in the whole tenour of the GrofpelL 

If you would know now how it copies to plfie, that thoi^ 
God be hi himfelfe thefountaine of all gooanefle and infinite 
inorcys that y et there is fuch a ftoppage as- i€ were that there 
is not one drop of this mercy can be communicated to the* 
children of men but this way ? that although We have to 
deal with God, whoinhisowne nature is infinltel7 merci*- 
^ foil ; yet fuch h the cafe with man , and fuch ars the termed 
between God and man , that there is not , I iay ,one drop^of 
this infinite ocean cs^n be expf fted to conoe for ever from 
God, but onely this way, It corned to pafli ' thtis : 
,^ ; Firft, becaufe of the breach of the firK ^covenant that Godi 
made with mankinde $ for onely men and AngeU,the humane 
and angelical nature,, are capable c^ a covenant with Gody^ 
. to fpeak of a covenant properly : aiid Nrcaufe tbey afire capa* 
bleoiF this way of Gods proceeding with th^m^ GoiJ Would 
goe according to the nature of his creature 5 and therefore 
^t firft makes a covenant with them , and intcndcdio conveys 


^ \ 

H fi " ■' ' - - -" ' 

1 8 7b4Saii^fJre4^wy, 



and coqunaoicacc his goodncife to them by that covcQanci 
now this covenant being broken ^ and JTo there being a breach 
between God and niaii , there i^ a ftoppage made by vercue of 
that breach : So that there is no good nQW to be had by ver-* 
tue of the firft cotena^t : and unle& there be a fecond^ there 
can be no good at all expeftcd $ 1^ firfi being broken^ and we 
beii% loft by that. 

And furth^ry there is fiich an infinite diftance between Go4 
and us, diat tjiere caa be po coming together s and that npt 
ib much In regard iC)f Gods estcellency in himfelfe, and our 
aieancfle, that we are focfc poor low creatures, as in regard 
oftheinfinitene|leofhishounefle, smd our uncleanefle and 
fin&lnci&,thiim^kesthe4i^nce. [ 
^^ Befide$5 there h the ftrength of the kv i the carfe of the 
kw is upon every folilnaturdlyii andtl^t ftops: there was 
never veiieljftoptdtircr to b^ kept from havhig a drop of 11* 
^[iior poured into it i ihen tbd carfe pf the law is ploie upon 
cveiyfbiilstoke^fWQi^yfromit^^ofarreas God looksupoa 
if metjiy jn its naturai^, and not through bisSon* 
,^ Tfapi there are the cfyt$ of infinite Jultice a^ainft men, 
which muft have fatis&ftioa : and till Junice be fatisfied mcr^ 
cf ffiuite w>t > imleflc it be in a way of providing fadifaftion 
unto Jufiicei fo tliat put thefe together, the breach of die firA 
covenant, die^iftaoce between God and man in r^gard\o£ 
Godsr faoHhiefi mii mans finfoloefle}, the potlver of the cuffe or 
the kw bpon man , alnd the cryes of divine Juftice , that will 
MYerbeouiettillithadi received fatis&ftionr thffe tbingSx 
bemg rightly appr^etided^wA may coine to m that we are 
fajTreejOffromirflceivingmiercyfrouGo/j) th^H^hebf&anin* 
iSbit^.fomtam.e of mercy,<KC^ there' be fomc ftrange way of 
Cidtivtyif^ it to us* Wje know, accwMng to <3ods!4ealing with) 
itie&IleA Angels, there is no wky of qoitvcyteg mcrpy to 
dtesM^dit<7 areIefttoperi(b for ever ; if die thpufands <£, 
.^cigdsrthat ml fromGod Apold hf thopfands of thouT^S; 
^y»«e^iyitigouc.far mfr^, th^could not<jbt^<Wj 
dt^.^'Whyt becatifetkerelsnomecuacor between God and 
them 5 and ieywould have been our cafe with them > had there 
^QC been a.nedktor. betwem God vd u». Wmf thinke 



ibeS^ims Treafmy. go 

thiiAcifthcy ircf^^ and can belicvcthat 

God isinfimtclv mcrcifuU , they ft»ll do well enough : but I 
nmft tell you, that though there be infinite mercy in God,yet 

ifthouhaftnoJntereftinChrift, thou mayeft be undone for 
ever. > ., 

But how is Chrift all in all to us in Gods comrtianicadon of 
good to us f 

' The Hrft ground of all is the covenant that God Ae Father 
made widi his Son from all eternity. Therefore in titus i. 2. 
tUeApoftlefpeakcs of the promifi that was befort the mrld be- 
gan. Now this pcomife can be meant onely of that covenant 
thacpaft between the Fatherand the Son: and therefore fayes 
the Apoftlcm 1 Cor. 2. 9. io. Eje batk nvtfeen j ^or earebeard, 
Heitberbave entered into the heart ofman^e things which God hatb 
tmared fwthemwhicb love him: but the fpirit which feareheth all 
thmg^.jea the Jfep things of God, he hath feveakd them unto mi 
that IS, the fpint of God in the Go%l difcovers what were the 
cKmal th(Mightsand purpofes of God concerning us,and what 
the tranfaftions were between the Father and the Son in refe- 
rence to man-kind before the world was. The covenantnow 
being between the Father and the Son, and the Father requi- 
ring in this Covenant fatisfaaion to infinite dlvhie jufficfc 
Chrift he yeilds to this. . ^ 

Andthere^|indiefecond place, Chrift he aftually comes 
toDethewayofconv^anoc, by taking our nature upon him, 
and fo makes as reconcilable to God, by taking humane na- 
ture into luch a neerunioii to the divine nature, to the it- 
condperfon m the Trinity ; fo ;rs that thwe (hould be but 
one u^,f«r« but oneperfon in them both, that there fliodld be 
a pedonaU union, which is the great myflpry of the Gofo^l. 

:uT(?lJ}Jd %"**' myft«ie« in the Gofpell j the one , \hat 
uitfe ^W be div<a-^ perfons in one nature 5 and this is the 
:»y«ery of the Trinity r the other that there ftould be diver « 
jiaturcs m one perfoa 5 and^i*ifrdiemy(feiVof diehypofta- 
iiicail uwonof PUT nature wfith Chrfft. So lliat Chr«l takirig . 
mans nature m^ifiieh a neerualoit to.himfelfe, it wag a 
mighqrprq»ra«ye fer'God to- haVe AWhts of rf^ezceto- 

•wardhttmwenamyj ^Kiiwtliefitatlw'Ajigfels^t.^ta ie wa« 

^ . _ _ ___ 

^o ihe Saints Treafnry. 

one part of his humility 5 and therefore hath a* meritorious 
efficiency in tbis workc of reconciling God to man. But this 
VJ^s, not/ufficie^t. 
^7 -.^Thercforelh the third place 3 Cbrift was content now to 
come into the world^and be made the head of a fccond cove- 
nant between God and mankinde ; toperforme what ever 
God the Father fliould require 5 for the fatisfaftion of divine 
Jufticc : fo that, look as Adam by being the head of the firft 
■^covenant 5 was the meanes of conveying all cvill to us: fo 
Chrift by being the head of the fecond covenant, is the 
meanes of conveying all good to us 5 by his fubjefting to 
, this we come to rcCeivcall grace and mercy from God, And 
it could not have been otherwife; for though G\jd would 
' have thought of a fecond covenant , yet if he had left it to us 
to have performed the , temies of it , we (hould afloon have 
brokeri that, as we did the firfi ; but Chrift undertaking to be 
the head of the fecond covenant , and performing whatever 
the Father required in it, by his pcrteft obedience to the 
-law, and fatisfaaion to divine Juftice , divine JulHce had 
Dothingto lay to the, charge of thofc that Chrift undertook 
to fatisfie for : This was a mighty way of Gods letting out 
his grace and mercy to the fouls of believers 5 for wliat is it 
thatftbps the current of his mercy ? Ms thccurfeof the law 
andcryesofdivine Juftice; buthow , Chrift undertaking to 
undergoe that curfe , and to fatisfie divine Ju ftice , God hath 
, as much h^^iiour now by his fuffering , a$ he had diflionour 
by mans finding : fo that mans finnejs made up in this; and 
that is it Jufticc requires. I have had diflionour by finne fayefe 
Juftice, 1 muft have this difhonour made up by fufferirig, arid 
lomucb fuifering as in which I iriuft have as much honour 
as I had before diflionoj^ in finning. Thefe are the conditi- 
ons upon which God will be reconciled to man; and upon 
no otner. Ibdeech you confider this , acd herein you will 
fee an infinite u^ceffity of Chrift: God is with us upon thefe 
. termesiifaye^God^ you have finned agairift me ijpddiftio- 
noureci me 5 how dpc you think to be delivered ? why Lord, 
thou art mercifull : I, fayes God, Lut I am refolvcd npon this, 
I )vi41 have 48 much hQnoiv: by fuffmng > as I had dUbonour 

. by 

■^bcSaitftsTna($ny, 41 


i .*► 

by finningt And Lord whjit woiild have become of us^^ if wc 
1^ tiad been left to mikt ap this bi^eachi Thi$^ is the very re^f oh. 

[ why tht damned in bell arc there eternally ^ becaufc. Aey arc 

' ' there upon thefe termcs 5. faycs Grod , I am Infinite, and I am 

difhonoured, arid thcre'they muft lye , till I have s^j much ho- 
nour by then: fuSerlng as I had difhonpur by their finning. 
Now alter they have been there thoufands of thoufend^ of 
ycares, fiill the honour of God calls for ^more : iind therefi^iv 
th^yitiuftlye there for ever. But now » Chrift vpho is the: 
great Saviour, he comes ^ and entering into covenant Witbt- 
Gqd 5 and fulfilling that covenant,he layes downe God fuch a 
price, that God. fhall have 'as much honour in his fuffering^ 
.for fidhe , '^s he had diflionour before in the commitdng of. 
finric* No*r this being done, the current «if mercy being; 
anllopt, : and the paffages of it opened, and God being infinite 
in grace and mercy in himfelte, what a glorious way is ^ 
\ / mack for the ftreames of his mercy to iflue and flow forth to 
■^ the children of men. ' 

' ^ And (cake in this one parti(a]j[ar'mbrc>'.apd then w^ ihall. 
have done with this head} {n this we may fee y that ^od in 
forgiving^^offinnc, and (hewing, merqr to finfull creatures is 
juft $ andgoes in a way of Juftice, as well as in.,a way of mer- 
cy : theitrore that Text Rom.^,2fy,t6.. h Yery. pbreryal;>le (a 
*' T0xtthatJ^^^forawliikwaae3C£efidlngIyJ«!$^ 

'****''^^he meaning of it) Whom Gad bath fet forth to he a Propitiation^, 

■ through faith in his hloudy to declare his righteoUfnefie joy the. rt'* 

mjfioniffinnesthat are pafli through the forbearance of God. Ho 

Ir [ declare^ I faj^yat this time iisrigbt^oufnejfey that be might be ju^^ 

ami the jujfffier^ him which believetkitt Jefus* jjhis was^thati 

which doubled Luther fo much , that GodiihOlild de^ lar^^^a 

"^ righteoufiiefle in the rtmiflien of finii^!^ : that God declpeil 

his mer^ every one knowes , but that Goddc^lares his riglv* 

teoufnefle ^ and that Chrift is fet ^ to be a propitiation , t£at 

6od might declare his righteiiufaXff^thi^may {i(ecf^ 

and then the Holy. Ghoft repeats it , . Tft . dicier f, Ifajijfis righiiey 

eufneffe: asif hcmould fay , coffer that Go<i'in the pirdc^ 

niiigoffinne, doth not onely mtoifeft his grai:e,and m^rcy» 

^ tvuc declare bjs rightcottijieffii x 7bgthc might , be jufi ; . and % 





Jhe Saints ttufitry. 

: ^fiifier rfiim wbkb hlitvetb in Jtfis $ Not ii]crdfull> but )uft : 

riiu9 wet ire what way Ghrift takes to be the mcancs of 

conveying Gods epodneflfe to us | by performing the covc« 

nant) anaio fatisfying dlr ine Jufticc • 

L^jT) he is theway of conveying good to us ^ as by his 

. / iatisfaftion^ (b by his interceflion : for he is now , and (hall 

/ for ever be^ at the right hand of the Father in glcny, making 
incerdcflion f^r his pco}4e: that is ^ continually prefenting 
before his Father the worke of his mediation y bis- merits» 

^ what he hath done and fiiffered , and zi it were pleading 
with his Father for the conveyance of all needfull mercj ana 
good unto the fouls and bodies of his people whom "he hath 
redeemed. As if he ihdald ^ evecv moment eternally fpeakc 
thus-to the Father: Father^ behold hex:e ismy bloud^ my^ 
merits, my death, all my f ufictings ; the worke of my humi<^ 
liation y it is for thefe ; yea for mis poor foul , and for thae 
t)oor foul particularly : kit knciw that Chrift thinks not on* 
ly of the lumpeof beliefCif in the generall , but particularly, 
of every bdliev>er , and isxononually pneTenttng before the 
Father his infinite merits, to blead with him for iui^ly of alt 
grace and mercy ta us : and mus he comes to be an infinite 
way <^conveyanceofgood to the fouls of his people, ondfo 
tabe.allandinaIltoraen^tK>diheivandeMriully : that is 
iht third partibcokr i hiom Chr^ comes to be^e way of con*4 
v^ance. * 

Biit now dhe fourth, and that is, to inftancein fome fpeciall 
things we have fron^ God, andtomanifeft that Chrift is all 
jn all in thofe things ; As now firft, in the point of juftificati* 
on and the pairdon of our finnes, theacceptation of us as righ- 
teous-: that is tlic great tUng weftuid in need of from God^ 
Chrift is all in all to us here : this is thvtcnour of the GoQ^ll, 

, S 0^.3.14. Biktgjt^hfiidfiielfhybisgfaceytinro^ redeif^ 
iicH that h hi Jipts Chrift. Luthft ham. diis esmteffion eoiiecr- 
nfaigjuffification : faycshe^in ditpdnt of inmfication^ there 
Obriff and faith muft be ondy pqc togecker i they muftber 
alone,iftnd nothing elfe with them $ but in our convcrfatioo^ j 
there mdeed comes in good workes : jaft as ii Is between the 
k^^^swMMd'dur l;x^ the brid^jroomand die bride are 


TktSaifrti Hhsfiiy. 45 

alone ia- the bride chamber ; bat when they goe abhoad^ 
there tkcy.havAthmtralneandrervancs attending them : fo 
he cooipares juftifi/^ation to the bride chamber ^ none but 
Qirift and fai'difiiMft be there; but when they come^broad 
in their converiatibn ^ then all other graces attend them, and 
good workes comfe in^ bntChrifi is all in all here, 
^ Firff, It is not all wehate done 5 no , nor all thajt we can 
poiCbly doe, that can be our juftification. You will fay, tru^ 
wi have for the prcfcnt done but little: 1 3 but fuppofc any 
of you (hould doe your u tmoft in any partiailar that God rc- 
cpiires: you will fay, I hope if I doc what I can, God will 
accept h of me: no, you miftakc exceedingly if yon thinke 
fo 5 people arc very apt to look upon X3od. as it thctcrmes 
between CJod and them were no other then thus : God he is a 
pittifull and a mercifuU God j and *tf s true, we arc weak and 
candoebutli£tle: but yet doinp what we are. able, God he 
will accept the will for the deed; no, God accepts not the 
will for the "deed in point of joffificadon. It IS true* in thofc 
that are ah eady juili&d , God in the pefforraance of duty ac^ 
icepts the will tor the deed, fo as to taK6 delight in them : but 
in pointof jufttficuton,as to pardon offinne and acceptation 
^to righteoufndfe, there he mud have perfeft c^edience; and 
though we endeavour never fo mudi, yet linltfle we can bring: 
Opdaperfefkrfghteoufiieflc, we are undone for ever j yea, 
woe to Abraham^ and woe to I/rf/rc, and woe to Jacob , and' 
woe to David and Damely and to all the Prophrts*arid Ajxiftlc?, 
nptwithftanding all their righteoufnefle, if they had not had 
a righteoufnefle beyond what was in themfelydp. If .they had 
'^iiot had a porfeft righteoufneflfc to tender to their Father, they 
bad been utterly loft for ever: thci-eforcit is not for thee to: 
reft lipon this, that thou doeft what thou canf^ and haft good 
wilhes and defiles, and the like ; for were all the righteoufnefle' 
^alitherlghte6i)simen that ever were in the world in one 
teUii it;*oniam)tbciuflSeientforhijjulfifk;^ti^^^ 1 but l< 
frtay%tyou#ty r;qr, tru^rcin do^bbj: Ifittlcofcqr fdf* b^t' 
ifGodertabicfliv^thenhewilfact^ofimcv Nay farther, it' 
h nt)t what God eqablts thee to doe , tha^ can be the fondal- 
Mty t)f thy jvtS^uuon : iiitJh are the tenner between God and 


44 , * TbeSdiHtsTredJky. 

thee 9 that there is nothing thou canft^o^ of thy fcif 5 or canft 
be enabled to doe, that it accepted ofhim for thy righteouf- 
ncffc to eeernalilife. • . ' 

But it may be fatd>it is tnie^ thou^ God (hould enable me^ 
yet there may be imperfedionis ^ but God is mtrcifull » and 
ivilipaflethemby-: therefore I adde another^ confideration, 
that it is not onely what thou canft do 3 or canft be enabled to 
doe^but^is not Gods mercy added> (if barely confidercd i as^ 
the mercy ofGod as a creator to his creature » and not under 
this conhderation through Chrift , and accepting a rlghteouf<<^ 
nefle beyond thy own Jthat can eke out thy juftincation. This 
is a great miftake, many think that that which they have in 
chemfelyes and what they are able to doe ^ is but little .• but 

f I f ■ f /• ~ • • m^ ^% i "•11 1_ J 

out of this noti^on we are fpeaking of* 

And that you may uiiderftand it yet more ckarly ) confider 
it thus : the work of Gods mercy in juftificatioh , it is t^tof 
(bis ufe, that it (bould be our juftification , or (hould eke out 
what we are wantins in for our jufiification ; but the work of 
Godsmercy injufti^ingafouliS) to takc'him ofFfrom. him- 
felfe^to unbottome him^ and to make him f^ and be fenfible 
",, . ofhis.ownunrighteoufnefieandunclcane^e: this is a great 
. wi fxt^ ^ind Tiiighty work of Gpds mercy. I remember Lutber (ayes, 
^dfhimftlfe, jthat while he was a t^apift , he was not obedient 
out of worldly refpefts for a livelyhood, and the like ; but he 
did what he (u^out of confcien^e : and yet &yes he after- 
ward^ f after Mtnew Grod in Chrift) *tbat whiqb I cowtted gain 
was loffi mU me. ^He did not think it enough to do what be did 
out of confci^nce > and that Gods mercy (hould make up the 
reft : no, he was taken offof that way; Tis not the work of 
mercy todothis^ but to difcover tp the Toul a jrighteoufneflc 
^a higher natu^e^ even pif*^p mediator God . and mjin yind^ 
to enable the fotii by -faidh to tender pp that F4ghce9i^rnel& to 
, God the father for iatisfa^i^n : this is thf workc of :0b^f^ 

I mercy in point ofjuftificatioq* , The -mifta^e erf: the way <« 

Cod$ mercy having an influence i«tO our juftificatioD|iave« 


* • 



TieMmt^TreaJhy. - 45 

^17 dangerous miftake; and we had need be very wary in this 
great point of luftification, for all dep ends upon it. I remem- 
ber Luthr in tnis>(ayes he^ it is an eafie matter to fay we clofc 
^ithGodsgraCe, and therighteoufnefle of Cbrift alone in 
die point of )uffificatlon> till the^Toul be brought to a conflifi: : 
J and then *us the hardeft thing in die world to doe it y and the 
i people of God have found it fo in the time of trouble of confci- 
V cnce : thats the firfi^that Chrift is all in all in point of juftifi- 
cation. - 

Secon41y9'he is all in all in point of adoption > fofayes 
the Scripture^ GaL^.26. Fpryc are all the children of God by faith 
In Cbrift Jejus^ and Chapter ^v. /^%. But rpben the fkbtejfe^ of 
the time was ceme^ God fent forth his SoH made 0/ a woman j made 
under the law^ to redeem ibern tl/at wefe under the law , that we 
ntig^t receive the adoption offousi and e(pecially that is, very re- 
markable ^(^6;! l.i:^. But as many as received him^ to them he 
fave fewer to become the fons of God ^ even tOrthen( that believe on 
is name. The word tranflated^M^fr^ is another word in the 
greek* — He gave them authorHy to become th^ fons of Godr 
/tisaword that imports more then batse power. Eveiy one 
will challenge a Dai:t in fonlbip ,' that they are the children 
ofGod; but only thofe that are In Chrift have authority 
to challenge it as their due. If a ftranger mould fay he was 
the Kings ion , and wereheire to theX^rowHy it wpuld coft 
himhislife, becaufe he is lioneoftheKings^Dn', butifone 
f bedeclaredbyAdofParliamenttobe the right heire to the 
CrowU) then he hath authority to challenge it. if is fohere; 
when once we con^e to be in Qirift^then wd^havc authority 
to claime this priviledge > to be die fons of God y and heires 
pf heaven. And this great priviledge diatis fo mightily a- 
'^ bove u$3, we have it in Chriif 9 not only by way of the rcdun- 
^ dancy of his merit 3 but by our union widi him,we*are mar- 
ried to Chrift ; and by union with his perfon 9 are made one 
. with him ; and fo^are Tons by ver|ue of nis Ibnfliip : And are 
therefore fons of (?odin a higher way then, the Angels a^e$ 
the Angels are fons by creadoit5 but we are die Tons of 6od in 
, Chrift> by vertue of our union in his fonfiiip : as Chrift is the 

ton oiGod the fecoiid peribo io Triniiyv) and we ,^made one 


with him ^ fo we come to be the fons of God in a myfticaU 
way of union with hXv^ and Chrift h all in all in that. 
^-^^^^vr. And then in point of reconciliation and peace with Godj 
Chrift 15 all in all thcye, Bemgjtiftified iy- faitby irv bavepf^ct 
rrrth God through our L$rdJeJu$Cbrifty R§m*^.u It is not all 
the created power |q heaven and earth that can bring true 
peace to a troubled foul : there is no falve for a wounded fpi* 
. ric, but the bl oud dF Chriit aipplyed uflto ir; tis he that f^ 
the brazen Scrpehl that 1^ "bnely able to cure the fr tngs of 
confcience $ as Luiibrr layes ^ it is a hardct matter to comfort 
an dfflided confcience^then to raiie the dead : few think it fo^ " 
"^and wonder what people meane in being fo troubled in con* 
fcience as they are : I cell you^ were there not a mighty redee<» 
xner^ the confcience of a man or woman could never be paci- 
fied th^c once am)rehends the wr^ of God againft them ^ fo 
that Ghri6: is all in all there. 
* Andfo he is all in all in point of all our fanftificationy 
thati^fanSific^OQ to iiie. There is a generall kihde of 
fanftification th« SccijpQirc Speaks of ^ which comesfomc way: 
JFiom Chrift.: butnQW I ipeak of that (andification which 
isoiirfpiritualUi&. You know what the Scripture fayes^ 
John J.j^* Hf thfit belkvttb m rfr^ Son 9 bath tvcrhfting lift ; 
and /obni.i^f Jbtd of his fitbteffi have ai we received ^and grace 
for grace. There is the fuhieife of Chrift conveyed into the 
foul : fo that our (auiftification is not only from him roerito* 
rionily> but^Bciently^ yea^ and in a kinde materially too, 
for he doth tiotonly merit ir^ and work it by his fpirit ; but: 
through our union with tum there is a kinde of flowing qf 
fandjiication from him into us> as the principle of our lit eras 
from the Liver thcte flowes bloudmto alLthe pare^ of the bo- 
dy ; fo through oar tmson with Mirift, he having the fulneffii 
of the Godhead in him« from him as from a fountaine, fanfti- 
fication fiowes into the fouls of dK Saints : there fan6tificati^ 
omciQQies not fo much from iheir ftrugling , and endeavours^ 
^ndy ^wes^ and rcfokitiofls, a^ it conaes flowing to them frorct 
ih^ir ck)fin2 with Cbiiftaad their umm withhihn; there may^ 
beagreatijealofrftriving and eniJcavouring that may be ut* 
ttrJy iMEeauallifer psmi of luvihg recoarte onto Chrift as^ 


/ - 

the rprin g and Wtll head of all grace and holraeile. I remrm* 
btr a Germane Deyine profie&th of kimTelf , that before be 
*~Tmderftood the grace orcjtfift in the Go^ he vowed and 
▼owed 9 and co?enamc3'^an3^^^^£a^ timc$, 

and could never overcome his corruptions^ till he underfiood 
Gods letdi^ out ofhis grace through Chrift, and thenhegoe 
ftrengthagainftthem: and the reafonwhy wefaileln poini 
oflanftificationis, bccaufe we think to get it all by malne 
ftrength^ but the ready wayls^toclofewithChrift byfaith> 
and dien there will flow in life and grace to the foul ; there 
mayVemany morallitiesbythe li^h; of nature ^ andthere* 
f mainders </that light left in bs ; but that is not the fan^ifi*^ 
{ cation that Is to lile. And henpe it it ^ diac there is (b much; 
beauty and glory in the fandification a£ the Salqts > becaufe 
t^hrift is aU in ail in it; and that there is fuch power and 
ftrength in it, beCaufe ii is oftheftcdigdi of Chrift ; for Chrift 
if all in all in it. And hence it is of an abiding nature , land 
an immoreall (eed $ And therefore of a hi^er' nature then 
that dH Adams in innocency : that was loR^ but fo cannot 
thisi becaule Chrift is all in all in it f fo that Gh^ft is all in all 
in our fanfttfication likewife* 
^****^^ Again) he is all in all in tbewant of all things, wbatfbr 
ever we want { doe we want giace, doe we wancgins , doe we 
want outward comforts in t|^e woiid? there U enough i«» 
Chrift : it is Chrift that it inftead of all>tliat is better dien allj 
and that wilt fupply all-in his due time. Thofe diat know 
Chrift ; and have acquaintanc&with him > though they hava 
this and that comfort taken from dien^yet thc^. know bow td 
tnake fupply out of Chrift : they have that skiU^and ait » an4 
mvfteiy ot godlinefle^ ihat theyoanmakeChiiftto^all in 
iill in the want of all : and it is a great dktU ztA tttyfkxj cS 
^dlineffir^taknowhowto make up all, ki Chrift intheiirant 
ofall. ^ >• 

Agam> ChriA to die Snata iudl in aill » the enjoyment^ of 
' afl: whendM7 ^^7 never iv jmidi of cirature coiiif(>rt'5 
Chrifti& all in^U in them ; the^famfiAioif that dkdr fouln 
have, isnotfohiueh dutdic^ havttbra:eteuts> that they 
have hf|^ eftaies^npoaalBittidb^gitcaaevctmSm tbeii othcns 

^8 V • Th SAints tre^finrj^^ 

r — - ' ^ • • ■ - ■ - ■■ • — ^^— — —— ^^ -pf— 

but in thiS) that they know how to enjoy Ghrift in all>and can 
look upon it as a miit of the covenant that God hath taadc 
with them in Chrift ^ and as coming from the fount^ne of 
Gods eternal] love and mercy in his Son. Z^i&.9.i I. Godfaies \ 
there, Jsfor thee aljiy by the blood of thy covenant:^ I have Jhnt forth 
thy f ri finer s out of the fit Kpbcrein is no '0£t0r. That which is 
j(poken there of the deliverance (^ theprifbners y 'may be ap;- 

{died to all the mercies that a believer enjcyes : whatever de- 
iverance he hath from evil > whatever good hie i^: pofleflcd of, 
O^^ it is by the b l o o d of diecOvmant 5 a believer can look upoii 
^ every bit of ^SSxhe hatlf^^nS uoon all the goo<|lJie^ei^ye^^ 
and fee it all come ftreaming to oim in the Mood of Chrift^ . 
and fo it comes abundantly the fweeter. As tis with the Sun ^ ^ 
when it ihines through the iaire it is not fo warm ,, as when it 
fhtnes through a buming-glafle. Take a buming-glafle , and . 
hold it between you and the San , and the glafle will contraft 
the beames of the Sunne, fo that it ihall have an efficacy dT 1 

heat) even to bum again : So the goodneile of'God ^at<:om€$ ^\ 

to people through me geneirall bounty and patience of God, 
hath not fuch an efficacy to warm and heat their hearts $ and 
to draw th^m to God ; but now , Chrifl is as it were the bur« 
ning-glafle^ that is held between God and the (buk ; .and the 
mercy coming through this buming-glaiTe > O how doth U^ 
warm and heat outward comforts ! dierefore there is no peo-. 
~ pie in the world can enjoy outward coitoforts with fp i^iudi 
fa InejQTe of contentment as the people of God doe, becaufe they 
all come to them through Ctirid Chrii| Is all In all in.the en-* 
joyraentof alL.AndfoImig|it(bcwyouhowhewillbealI.ln ^ 
all in Heaven to eternity. . . * ' 

**^*>: But togive youoneparticularmore: asheis allinall in 
tiie good we have fromGod , fo he is all in all in whatevo* we 
leikier up to God f as Jn defcent frbm God to us > lb in afcent; 
from us to GodKI^hrift muft come in there^he muft be all in all 

in our fervices^et our^fcrviocs fa^ B€?a* fa ^ood $ ^ 
fi>irituall 9 yet they muftiinde acceptance with the Faiier 
through Chrift. That Text^is very renlArkable [;£:»* thisji Pet, 
i.^w Tt alfiy4f lively fiones ^ are hmltHf afpiritfiafboufi , 4n^6ly 
, tri^booO^totfertipffiritHaffi^ 


7he Saint fTreajury. 49 


Cbrifi^ marke 3 Tb 0(firr upfpirituaUfacrifices* 1 » but though the 
facrifice-be fpirituall 9 that is not enough to make it accepta*- 
ble, but Chrift he muft come in ; thercfbre he addes^ acceptabb 
to God by Jefw Chrift. Many people offer up facrifice,and dicy 
think that is enough ^ but the people of God they refi not on- 
ly in the duty, no, nor in the. ipirituality of the duty, though 
that bf.countcd a great matter : but theygoe onefiep higher, 
and fomnfi you in all the duties you tender up to God, aqd 
that is, pot only tobecarefull that your dudes be fpirituall, 
but you muft tender them to God in the hands^ Jefus Ghrifl^ 
and ejcpeft acceptance through him.- When thou haft to deal 
with God in all thy approaches . to him , be fure thou doeft. 
not omit the work of Faith, in laying hold upon ..Chrift and 
(Carrying him along with thee 5 or clfe thy fetvice will not 
i>e accepted. We know the Caciifices in' the law, though they 
were never fo good, yetthey were not accepted unleile a man 
brought them to the Prieft , and the Prieft he muft offer up 
the facrifice, and then it was accepted. Now what was that to 
-iignifie tous,butChrjftsPrieftlyoflfce: this is the very work 
of th^Pricftly oiSce of Chrift, to'takeall our facrificea !that 
we tender up to the Father 9 and to offer them upTor us: for < 
we muft not prefume to o&r,them>ur felves^^nd though' 
they offered a facrifice that wa^ never fo good , yet if they (£d 
not offer it upon the right Alt^r , it was not accepted ^ to 
Chrift he is the right Altar upon which we vioft offer up all 
,ciir Sacrifices to the Father ^ we muft look towards the Tem^ 

Ele, towards Chrift, in all that goes from us unto G<^d, Chdft 
cing all in all for acceptation of our duties. 
Andthu5we have donewith thefourth particiilar, (hewing 
ivherein Chrift is all in all. ^ T 

But now it fnay be demanded ^ how it conies to pafle that 
God wUl J^ave this way of communicating himielfe to mant 
kinde , and will not goe in that other way , that we by the 
light of nature and reafon would think, he fliould goe? true 
indeed^ we are finners : I,bu(GodismQrcif{tir, and we will 
ieek , aind cry to him for paijdon and mercy > and delfveranct 
from our fins > an4 what needs there jolore? why will not 

H C?od 


— M— ■ t ir iiii f - I I I I 

j^^ ibtSmnfstrufitfy. 

Godfavc us this way? I will not ftand now to difputea-* 
l>ouc the poffibilicy of this > bat wc know this is not the 

way. . 

Wcarc thcrrfprcnow to enquire why God fliould rather 

take this ftra^ge way ^ then goe any other way / and indeed ic 
is a wonderfuU way , if we jrightly consider it. : there is no* 
thing in the world that ^orksio mqch upon a mans heart to 
adore and adniire £od in the myftery of the Gofpell , as die 
tinderfianding of thiS) that God (bould liave a peculiar way 
#f communicating himfelf to man^ different from Angels, ana 
from all other creatures^ that it muft be through |he fecond 
perfonin the Trmlcy \ and he muft take mans nature ujpon 
. bim 3 and differ , and dye^ and all the mercy we have mim be 
through hin : this is'^a wonderfiill myftery of godlinefle $>and 
fliould take up our ferious thoughts in the confideradon of m 
/ Now if you would know the reaibn of it 3 the iirft is this^ 
'^ ThjU hereby God might manifeft CO all the children of raen^ 
vrtvat a dreadhiil breach their fins had made between God and 
them :.we cannot imagine any way bow the breadi betwien 
God and man^ould have been (b clearhr fet out , as by thil 
neanes i when we undeiftand that fucn was our condition 
bynailare, andfuchourapoftacyfrom^God, that there was' 
^i)o way )dfcominui|kationofany good from God to us, but 
' bydiisftrange and woi|derfuU way of a mediator between 
--Codandman: diathefiiouid obey and fuffer, and dye for 11% 
we muft needs-apprdiendnow , that certainly there was fome 
mighty difference between God and us ^ and that mant eftate 
was very low, and iiis condition very defperate, that mufiliaTe 
foch a remedy as this \^ And this is that which God would- 
have men to know, even what that breach is between him and: 
their fouls t andtisfuch a breach that few think a right of it* 
If I ihonld opm the law to you^ with all its curfes ^/andfet the 
iormentsof hell before yon, all diis could not fet out tlie. 
^eadfulnefle of thebreach between God and you , fo as thir 
point doth ^ when 1 tell you that it* was fudi as reoukesfi) 
Sratuieand wonderfollaway of <?ods bong reconciled and^ 
$9»ificd tpword t]^0ii« > 
^ SecQodiy^, 

^ff^g^g^fim,^^^m»mmmm»m^0>MB\nii m- '•'StBtSSUBimhimi 


TieSaiMtiliriaJhry. 51 

I , ' .- Itmmmmmmmitfmmmm»mm^^0mmmmmm i » n ■ i — .— . . ■■■ ■» "- I v ■ igi > ji 


Stecndly^^^od takes this way, becaufehe fees it the moft 
advantageous waijfbr the tnanire&ition of his glory $ firftche f 
glory of his mercy :ther e is ho way that could have been dtvifcd ^ 
by mett or Angek to fet out the gjory of Gods mercy in man* 
falvation^ foas by this way ; if God fliould have faid to man- - 
kinde ; You poor creatures have finned agaioft me , buc I am - 
inercifull ana will pardon you $ God had been glorious in 
riiis : but now there is innnicely moi*e mercy ftewed when 
Godflball fay , You miferablc creatures have finned againil 
me i and fiKh is your condition , ^that except the Son of my 
bto£oqiebe made a curie for you, dicrc can be uo mercy for 

ou : well I am content that he (hall not be ipared; but fhall. 

egiv^n to be a curfi: to prepare mercy for you : here is glo- 
rj indeed* Therefore. when Chriftwajj borne, the Angel&fungj 
ghrj to God in the ifigheft^ Lnke 2. 14. As if they hadfaid^ 
thi* i«,th< higheft pitch of the glory of ^od^ in pr^vidinc^fiich 
away of reconciliation with the children of men ; ana (jfod. 
,wa« fo fet upon tfiis work of (hewing mercy to mankinde^ that ^ 
<^ough it 4:0ft the death of his Son^ h^ would (lave it, and that^ 
Ihewes iito be infinite mercy and lovcjndced,;when it breaker 
through fuch mighty difficulties $ there is i|ie glory of bis 
mercy. . 

And then fecondly^thcre is the glory of bis Juftice: God feti ^ 
out the glory of his .J[iifti<fe htre, more then if all tngnkind'had 
been eternally damned; Gods Juftice wotild not have been 
honoured fo much in that as in dni$ way of Gods reconciling 
man imto hlmfelf $ and that in ^eft two regards: Firft!^ bc-^ 
caufeinChrift G^xis Juftice is glorified aftively 5 whereas if^ 
^11 men had eternally perifhed, it (hould have been glorified 
but paflively : and tisf more to have it glorified a£lively y then 
pia^vely pandas God delights more in a£tive obedience then 
in paflive^ fo he delights more in the aftive glory of his Juftice 
then vi the ps^ve , ( though there is a kinde ot aftivencile ia 
fufiering, and fo in Chrifts fufFeiiing : therefore that dil^pdi'* 
. 0a pf active and pa(fi¥e is needkfile ^ for his adive c^edience 
Uris pa(five3 and his pailhre Abedicnccb^idaftiveneflc io it/) 
s ^ But Secondly^ Gods Juftice is now gtorified perfisftly ; the 
dcbtiii«lly j^; Ii4icrc9i$ ifall mankJodekaabcendamned^ \ j 

H a "^ the 

-^ Jt 


The SamtsTreaJmy* 


the debt (bould ha^e been but a paying 9 and not have been 

f)aid to all eternity. Asfuppofea poor man owetha thou- 
and pounds , and he payeth two pence a week » he may be 
paying of it, but cannot pay it in all his life: but now if a 
rich man (hall cqme^ and at once lay down the money for 
him, the debt then is paid : and this is a great deal more then 
if it ftiould have been alwayes paying. So I fay , if all man- 
kinde had been damned eternally, God (hould have had his 
debt but payings but the debt would never have been paid: but 
' now Chrift comes and layes down the payment at once upon 
thei)orde , and asketh luftice whether it hath enough or no $ 
fo that Juftice is more glorified this way .^ v^-*— - 

And Thirdly, the infinite glory of his wifdome appeares in 
reconciling Juftice and Mercy together: that God (hould be 
infinitely mercifuU and )uft both in one thing; this is that 
that no i^ngell in Heaven could everhave imagined ; fuppofe 
God (hould have faid thus to all the Angels in Heaven > Man-* 
kinde is in a loft and undone condition ^ yet I am willing to 
fave him 3 but fo as that I will have infinite mercy and Juftice 
reconciled : if all of them (hould have gone and confulted to- 
gether » they could not poflibly have told how this (hould be. 
tlow the infinite wifdome of God, a^d nothing but infinite 
wiitdome could (inde out fuch a w^y ; as that God (hould be 
infinitely mercifully and infinitely jnft too. 

And Fourthly, the infinitencfle of Gods holioefleis liereby 
manifefted ; if God in a generall way (hould have thrown 
his mercy as it were up and down in the world withdut any 
more adoe^Gods hollnefle , and hatred oTfinne , would not 
have appeared as now it doth, when nothing can expiate (imie 
but the death ©f his Son ; if God (hould carry any of you to 
the brinke of hell, and there let you fee all the miferies of the 
damned, and heare all their yellings under the fruits of di- 
vine wrath, Q you would fay, how doth God hat^e (inne ! but 
be it known to you,in the fufierings of Chrift there is a grea- 
ter manifeftation of Gods hatred of finne then in all the tor* 
iments of hell : You that would know how infinitely hatefull 
finne is to God, come and behold Chrift , God and man fwel* 

wing^ under tfaj: wrath of hU Father } lods; upon him in the 



The Saints Treafwy. 5 3 


garden^ fweating drops of blood : come and fallow him t^ 
theCrofle, and hcarc him cry out in the bittemefle of his 
foule that dolefull cry, My God ^ mj Goiywby hafi thuforfakft^ 
Wii behpld Jcfu$ Chrift, God man, who was God bleiied for 
ever, made a curfe for finnc ^ and forthy'finnc ; look upon 
finrie in this glaflc, and here fee Gods hatred of finne. There 
are two glafi^s wherein we fee the evill 0/ finne ; the bright 
chriftall glaiTc of the law , and the red glafle of the fufierings 
of Chrift : and this latter doth more fully, more feniibly 
(I am fure) fet out the nature of finne , and Gods hatred of it : 
and by this you may (ee the meaning of 2 C<nr. 3.18. where the 
Apoftic fpeaking ofthemyftery oftheGofpcll fayes. But we 
all with open face (rfiarke} beholding as in a glafe the glory of the 
Ldr^,&c. We behold but Gods back parts in his works: as 
GodfayestoAfd/^i; we behold but the footfteps of God in his 
workes: but when we behold him in Chrift, we behold, him- 
with open face. Now look what difference, there is in know- 
ing a man when we only fee the print of his foot upon fand, 
and when we look him in the &ce , (6 much difierenci? there ii 
between the knowing of God and his glory as itfhines in th& 
workes of creation ,. and as it (hlnes in the face of Chrift ; that 
0od therefore might manifeft his ^lory^he would not pardon 
finne for freely as to fay> you have finned , but yet I will pity 
you 9 and pardon you , and there is an end $ no , though he 
would pardon finne, yet he would doe it this way. 
. A Third reafon why God would bring things about thi» 
way , is this ; becaufe God' faw there could be no fiich way 
to draw poor finncrs to himfelf as this. When God 'fcall re* 
yeal to a finner that he i^ not only a mercifull God , but that 
he hath provided fuch-a ftrange way to convey his mercy r 
this hath a mighty efficacy to draw the foul to God : for the 
poor foule apprehending its own guihinelle, and Gods hatred 
pCfin ^ and underftapdiog withall, dbiat the heart of God is iei 
ilj^on fuch a^ay of mcrCy ; is by thi$ atJbry d^roighty ai^m«t 
prevailed with to draw neer to God in a Way of dcpendance 
upon him : for thus will die {<Ail argte , Welt, I heare that 
Cod, ^the end he might let but mercy to poor finners , hath 
cibisown infir4tc wifdame provided fojrti a .finuige way of 
» \ 'contcy-' 

irn i i i i iii i l l I - • III " ■ I 1^ ij 1 r> 

f i|, Tk€ Saintrtrtafufy. 


^ — ''-' r III 11. .iiiM"r-*^ 1— .M.i:.^^i»..>^,..»ii 

conmaucc a|i this i« i and when Ood hatB made it ^pp^rc by 
i«vealing to me the iiiyftcry of the <7arpell how his heart i« 
fct upon this way of/ibewing mercy to finners^ I concliide 
now > that the Lord is willing to be reconciled to me, and 
why then fhould I be unbelieving any moue ? why ihould I 
Ijave hard thoughts of 6^od any more? why (houldl remains 
in niy doqbting condition any longer ? thou canft not be more 
defirous of the fklvation of thy ioul , then God Is of magni-' 
fying his grace and mercy : and iSod hath done more for thee 
fjpica thou canflpdlibly do kt the ialvation of thy foul. Be^ 
fides , tis a mighty drawing argumeat ; for by this meanes the 
infinite diftance that conicience apprehended to be between 
Grod and ttie foul, is taken away :mr when the fbql fees it 
hath to deal with an infinite deity y that is fo farre aboye ie^ it 
ihnds (baking p^A trembling , and dares not draw nigh ta ^ 
God. What have I to doe, mAi the foulj with (hch a God as 
this is p ixiio is fo infinitely above me? but now when thoii 
knowdi that ChrxRis between God and dtee, then diis diftance 
\ needs not fcare thee ^ yea now all thy gitiltinefle and all the fil- 
thinefle and pollution of thy fbul^and alt that the law hath to 
txf againft tbee^ lUed be no difcouragemenc to thee, when thou 
fecft thou haifi to deal with God through Jefus Chrift. There« 
fere no foul csrn fhuid off and fay, how doe I know it belongs 
to me ? doe but take this one rule , for that there is nodiing 
can intereft the foul in Chrift but Qirift himfclf : th^re is no 
pr^aradbn to Chrift, but Chrift muft be all in all in it : there^ 
ibre ftand not o^ and fay, how {hall my heart be wrought to 
dbefe and the(e^r^arations,and work thus and thus , before 
1 have part In Ghrlftl noj pu2zle not thy ftlf about thy pre* 
|»arations^ but fet before thy foul the myftery of the Go(pcll 
m this glorious Way of Gods communication c»f himfelt to 
tkee, and of reconciling man unto himfelf ; and the veiy effi^ 
cacy of thefe trathswili have a power upoii thy heart to Atzfff 
dieeumoGodinthisway ofmobciliaciiHi } anfil diatis ^i 
i»w of true comfort. ' ^' 

The Gofpeljit felf, diongh therebc no preptradonbcfoijri 
yet hath an cifiicacy to draw theheart to Chrift 5 for Chrift Is 
aU in alli9 chat And doe not (ay^ I am4 pow loeane^rea^ 

^ ^ 

\s Tr^^^jf. 


^^ ^ iothitig} I icajiQot reii|efii)>er % Sermon^ I caimet 

pray> or pclfonnc any good dmy as 1 ojigfac t why, remember 
ioul, Chrift is all in all : true 5 if any thing wer^ requiried of 
thccinth^bufincflcoffalyation^itwerc fodiewhat^ buc.know 
that God hath laid help upon ooe who is mighty 5 therefore 
tis not thy wcakncflc , nor the diftancc between God and 
thee , that can hinder , tf: thou rightly apprehcndcft God in 

/ Chrift rcHConciling the world unto himidt 

Another rcafon might have been this .• Ood>.doth it to in^ 
deare his mercy to his Sainu for eva: j for indeed nothing inv 
deares Gods mercy to them fo much as diis > that tbcy lee it' 

«_comctotheriiInfudrMw^ of <x>nv^ance ; and that which 
will indear mercy to thelSaiats in heasren' toall ^rmity > and 
kt which they fliall be full ofaK^Maifes of God , ihail not be 
fo much for the good things they><n}oy»as for idiat ftrangfB 
and wondoi^ll way by which they comMQ«Hoy them. Thi«^ 
I fay is that which fhall take up the hearts^il^e^ great pai* 
(rf'the work of die glorified Sauits ui Heavjm tO all eternity, 
even thek admii'iiig 9 adoi^ ^ and prating God in J^4s 


And then God delights to honour his Son , and that hfi 
«tiight fet l^m UP ) he makcshimto be the meanes of convey- 
ance of ^11 gooa to tbofe he intends it to 5 asif aJQng were tp 
lionour bi^ Son 5 what way ican he take to doe it more;eff?an^ 
ally then this, that all thcj&vour he mtcanes to (hew to ^ny 
(hall be only.throijigh his Son/* fo when God the F^ber would 
honour his Son , he appomts from all eternity , that all the 
^racc and mercy that any fl»ll have frcw hiipi fluU be onljr 
^through his Son. Therefore a8.Ghriift Cwth , M juigjmfnt is^ 
cmmittid to the Son, that aU men migbp hnttm the S^n^ affhfy bo*- 
mur the father x So I may fay of the woi^ and^ifpenfati^n 
of (jods grace 5 that all is conveyed to Chrift, ana by hi 91 
^ communicated to thofc thathave intereft in hinvthat the Son ' 
Might be honoured taall eternity. . _ 

I (hdl condude in a few words of ^pJU<^tia9> tow^d&up- 

on you this that hath b^cjiifaid. !. ■ 

Firftjif it be liiusjlet us ftand a whikaadadfiftirfiat the<^^ 

. ^.th€couiicelo£<rod»aiidihcJiif^ ^^^ 

■ - \ ' . . grace. 

$$ Ttt SdiMtx^THafmy. 

grace to mankinde $ that God {faouid ever have fuch thoughts 
towards fuch poor wormes as 3^e are , that he fliould uo,t ra- 
ther have let fufhdcfpicablc creatures eternally pcrifli, then 
gdein fiicha ftrange way tolEew morcy to them : Truly brc- 
dbien , God hath done more in bringing a poor foul to him- 
fclfthen in creating Heaven and Earth : the work of creating 
Heaven and Earth is but a low piece of work incomparifon 
c^this wondcrfiill wayof Geds. conveying his grace and mer- 
cy to the cHildreh of men through his Son : thu is the mafter- 
piece of the workes of God , which he hath already done , or 
will ever doe to all eternity: and God therefore is tobeadt;; 
mired and adored in this. Weareto glorifie God in every, 
creature , but bow it God to be glorified then In his Son^ 
whereih fo OHich df his glory doth appeare? If it be a finne foi? 
^^ not to fanftifieehe name of God wnen we behold his glory 
in his meanefi workes ^ O nrhat a finne is it not to fandifie the 
name of God in beholding themyftery of the Gofpell and his 
glory (bining in thefaceofjefus ChrifliGodsexpe&sCbrethren) 
that, thofe who Jrive onderthe Gofpel, thould fpmd theii* day€s 
~~a,nd thoughts^ and talk^about that glory which he hath madi« 
'feflcd in his Son; Oyon that have 'fuch chaffy drofly fpiritf, 
that can fpcnd your precious thoughts upon fuch poor things 
as you doe ) know that here is ah objeft to take up your 
thoughts^and yoi^r iinne is abundantly the greater in this, that 
^ou Ipend your thoughts about fuch vanities , when God fdPs 
before you fo glorious an objeft to raife up yoiu- hearts unto 
himfelfs and-you that fpend a great dealof your lives in vani- 
ty, know , that this d^ you have heard ota truth that above 
all things in tbeworld mould take up your time and thoughts 
" in the contemplation of it. 

, And 3f ou that have more time and greater eftat es then others, 
and are not put upon it to get your bread as odiers are , and 
fobave greater opportunities for the -woiihip arid fervice of 
G6dy and for (carching into his truth>^^et how doe you fpend 
yow^dnie in^^anlcy and light things, as if there were no grea- 
ter i^atters to take up your hearts I k is a figne of a vaine and 
frothy fpirit, that wiien God propounds fuch glorious things 

to you, that yet it (hould be the content; dPy our fouls to baffle 



ThtSaifitfThsJhy* . S7 

f ^ »»■ ■ 

out your -tiin^ in vanity s and tilings tha(.will nonprofit* 

Well, if you would have an evidence to your fouis) diatChrift 

is all in all to you, and (hall be to all eternity, take it in this : 

if ever God hadi opened thine eyes to fee his glory in the my- 

ftery of che^Gofpell ; and that thy heart is taken with it , and 

overcome by it) it is an argument that diou art indeed the 

foul which God hath received to moxy in his Gfarifl ; but 

faycs the Apoftle, a Cor.4.5. Ifwt GofpeU be bid 9 it is hid r# 

- them that are loft. There are a great many to whom the Gof- 

pell is preached , and yet tis hidden to them \ and it is hidden 

toyouifyouipejik of Chrift only. in a formall way, and 

think it enough to fay , I hope toberavedl>y God in Jdus 

Chrift^ but doeift thou fee that in the GofpeU ^icb raiies 

thy heart with admiration , and that darkens all the glory of 

the world > dot ft thou fee niore of due glory of God (hining 

in that one fcnience , Godfo lov^d the nfwld that he ^ave his on^ 

ly beff^iin Sm^ tfyst whofie'uer believes. in lutn , Jhoutd ^ot ferijby 

but have everlafling life y then thou {eeft: in the wholeframeot 

the creation pf Heaven and Earth ? thou hoptft thou fayefti?^ 

^ get to Heaven; but what wouldeft thou doe theriri the work 

of Saints and Angels in Heaven joyned together, is to tnagni^ 

fie God for this great work oflys ;rdoe thou then'-begia' tiU^ 

work here , and give God his glc^y ^ for the great dungff W 

hadi done for the children crfmcn* - • : *' 

■^n^M^ The Second ufe (hould have been this : If Chrift be thus ali- 

\ inall,thentetusblefleGodtbatever we knew Chrift; and* 

that the my ftery of th.e GofyAl hath been revealed to us : for.. 

otherwife Vic had been widiour Q0d in die vrorld ; and wine^ 

wouldhave become of us had fiot thi$ grace! of God m the 

Gofpcll been revealed to us ? could yjM -.atei: hav< thought of '^ 

it yourselves ? could, iv tyer have, entered into your hearts ?^ 

certainly no; norinto the heart of any^eatuce in Heaven ort 

E^th : tKereifore blefled are your eai^. > that heard the thiuif 

which you heare: aiid bleued are your eyes,, that fee in«k 

things which you fee : and know, that when you oome talive 

under the Miniftry of the Gofpell, you enioy the gcelucft merh 

cythat^n:you enjoyed liace you wereikiroe ; darxmniag, 

i \ I wdeiKr 



58 TkeSdinuTreafiny. 



under a poWcr&li ftfiniftry , that rareals Chrift and bring9 
die day of falvacion to the foul, it h no odier then the fnHC 
of the prayer of Jefus Chrift for that foul : compare Ifiuab 4^. 
8. vfim%Cor.6.i.^* and you (hall fee tAxn. Ifaiab j^^nthm 
faith the Lordy in an acctf table tim€ have I beard tbee 9 and in a 
day of falvatien have I helped thee, &c. Now it is apparent ^3^ 
ihe context , that this is to be underftood of Chrift : that Gbd 
die Father fpeakes there to his Son : wdl, wliat is' this accept 
table time and day of Salvation in which Chrift is heard ^ look 
3 CcrjiA.%^ 4n die chapter before he had told them , Hbat tbej 
iaere ambaffkdatsfwr Ckrift. Wt then m werkers tegetber witit 
GoiJ^e feechy an idfo that ye receive, n&t the grace ofGodtnvaine: 
Now what !s this grace of God} tis the Miniftry of theGof- 
pell 9 For be fai^ I have beard thee in atimedteeftedt and 
jnarkhowheapplyesit. Behold nerfp k the aecipted ttme : be^ 
hiUneifi^ktbeday^falvatien. Asifheibould fay; ttieaccepta* 
Metiipcandday offalvationinwhich God the Father hath 
heafd Chrift 9 is now : now that we die ambalSadors of Chrift 
comeand openthemyfteryoftheGofpetltoyoii; now is the 
dmewherein God the Father hears the Son for you : whac 
Amtrey isthis) and ix^t an engageihent upon yoii^that when 
yoa heareany thingoftheni^'ibry of the Gofpell opened to 
fda^ you ate to to(% vfpon it as the fruit of the prayer of Jefus 
Chrift : and (b when Gods iends a faithful] Minifter to any 
eoi^r^atiott , tis the fruit c^ the pray er of Chrift. Chrift 
l^rayeiy O Father, that there might be an acceptable time for 
men a people , for fodi a tmm and woman $ it may be they 
bimgoneon along tiflie in ignorance and prophanefle $ I 
but Qirift bath btai paying to the Father for them , and 
vken this acceptable tmie.comes) then God difpofes of them, 
thatthb mat! ftail goe oot of fuch a wlckedfamily 9 and (hall 
K«e3B agodly&mily^ orftollcometo fuch a Sermon, and 
. i^efliw^ktafe^weiideifbU things of the G^fpell opened 
cnilim>i and f^&li x:ome to underfbnd this- great my fiery of 
fitods'lttdug^iiinfelf out tlm>t^ Chrift mito his people : and 

tlM^ die Loi^i win renew him by a work of grace , and bring 
Ib i w Mrt a i ei ' umu hiwfelfc-, this 19 the accepi^ledCM vrfien 

*ii*v:::': i - ' J . God- 

; ^ 

jg-, nt." ■■- -"^"^ ' "' ' '" ^"' 

itns$iimft*t»^, 59^_. 

■^i^B^^,^,«ij|^^^^^^^^i^i^— ^^Mi— fc^iW— — .^ij*— — ^J— — — — Mfcl I —^^^^■^—1 ^^— ^^»J|i^ 


(Jod revctlci the my flay «rfthe Gofpcll to airy foul : theirtfore 
blc0i<76diforthi^ ^ • 

Thirdly , tW$ (hctm how dwirc Jcftrt Ghriff ftdiild beimcd 

iu« O bowfliould\pe dcl^ht and take conteptiti^t ^ Ihmi 

that t»riiig$ the Trcafiims of grace fitom the bofome ck* th6 

Fattber > lURd opens them imto us : and not only o^pekis thr 

niinde of (xod the£itbier to us, but comes and lets out the tret« 

iure of Gods goodncile to us. It was flapt before > 1 bnt Ghiift 

he opened as it were the flood gates 9 and lets the eui^rent of 

grace and mercy in uponiis# ^ O howi» deare therefore ibquld 

Qiriffbe unto us \ it was the fpeech of that Martyr ^ Matter 

Lambert jtlm€ bm Cbrijt^tm im Ckrift. Yea When he fufltred 

^Manyidome for thrift, theiinone bQt Ghr^ Wisdeare t» 

him s becaufe he faw that Ghrift was tht^ay df coinreyance of 

pllgoodtrntphim: as if '6c^«Kiwmai») a niiinWtneanesof 

c^veyan^e oifagreiitdealof godd to a natlbn, every man 

will be ready to have his eye upon that man : t, but thtire was 

nc^qr fuch^a way of ajiw^mpeoi^go(^,taus as Ghrift is 1: 

^itrefore how flkmld oar bdirts Iti^ klm) and prise hfuirstti^ 

i^)07<(^at th^very thougbte^HSif frlin?? vlf yWu Mit a fi^3> 

wA God m«ka that friend an itiftrumetit of niercy to yod , U 

how doth itindc^re you tdth^tfiltitd^r if the husband bVati 

{nftnuQcntof^oddtothew^ cit the Wife to the husfaf^d; 

iCaMmiilerai(his!pec^jdli'|^^^ teiif^ ^dCp 

in all relations : when we cap look mpsk vtkit^ksinttfints 

oif oHlihqrance of Godsr mef e/to toi jt "U- ± *fghfy ' argtirtieqt 

tolinitour heartt untto^ them 5I and indeed this is the wiiyid> 

^talnlofCi It ro^bethtf wife tomplasnes, Uk h^th not 

^0Yl^fron» bfir huAaid^ orthe hitsbahd cotn|>Uin^s* be ba^ 

noe lavefroikai his^ wife ti 'Wkf nm^ \3t as ihitrAmehtall is^ you 

cant^convcHP'^e igbbdneftof <;(ki''t6 dkeni^ aiidlth'^ will 

mightily indeaee ^nd knit them to you ^ and if It doth fo be- 

tvoen 9^ and mai» ; bow (hould it doe (6 maeh more be-» 

mem us and Chrif^ Vfho is ftid^d the husband offals Churcft, 

^d idKrdugh whbm the fuliidle olCiod WUt cat imto his peo- 

pk) O hour deaa and jmcidds d^efor« od^t hetobt 

mtoiiil : '"'^i -: '\' .:/...:--.: 

; I « / Fourthly! 

'■ 9^ 

■ " ' ■»■ 

^o The Saints Tredjkrjf. 

Fotuthly^isChriftallin all> then if we have an ineereftin 
him> it (hould fatisfie and content us,though we haw nothings 
pr be n'dtbing. io our felves : Why , becaafe if we have Chrift, 
iWefatt^e ail y though thou wanteftparts, friends, eftate^ out- 
ward comforts I jrct know Chrift is to be thy all , and is not 
he enough ? as he (aid , am not I better to thee then ten Tons ? 
ibfayes Chrift to the foul ^ what docft thou want i thou wan* 
tf ft this comfort y ^md the other cc^fcrc y but am not I all in 
• all to the% and betta* tjbep all ? yea'^ be willing to be made 
nothings for all is madt up in Chrift* 

Again> .i^fliould have put us upon this^to be willing to give 
\op all wc have to Chrift $ alas > our all is but a poor all : yet 

five it taChr^ft ; our parts^ cfta|es> intereft^ names 3 let Chrift 
avealJbecapftiJh^isoiuraiU > - ^' . j j* . ' 

And lethiw be tbehile pf oUr pris^g ail things c fo farre 

as we feeai^thing of Chrift^prize it futably : as ti$ reported 

of ^/laRer Bucer^ if he ^ould fee any thing of Chrift in any man 

N or vom^ » thqpgb tiiey> wci^etficvcr fo poor and mcane , his 

x^facar^ would clo(^ wJtfc tbeni. . Aild tis (aid of Aufttn^ that 

Ibcfjipre his4:pnVerfion;heiiKi0& ^es^ delight in re^dfaig^of Ck^ 

V/x workes; butafterward, uyesbe, I finde not thenam^ 

Cbrift m^ll Cicerp i wd thai rCQok off his heart from him: 

Co u\ all thqu doeft^enjoy j looj^iiqw much diou fecft c^Chlrift 

^|nit^.fo'£Ep'e let thya(I^(aB4>^ccm be carried -dutto- 

I . Again ) with what»n^g[iqF intention of fpirit (boold the 
^beartbepui; fprch tpw above ail things ! 

.what thoifi|h\6od give thee an. eft^e and honour in die 
;^world : irthpu haft n.c$..Qhrifi thou kift .nothing, ^^ tbbd 
baft not ihat that makes way for thee to etsernky* Th^re* 
fore be not fatisfied with! any thing without .Chrift. As A* 
. hrabam fayes y What wilt thou gw nie Lardy fethtg Igoe cbild^ 
Mfftt So,faythou^ Lord , thou haftgiren me a portion in 
the wcrldj thou^ haft ^iveii m^ Credit and repute anion|[^ 
^men^ but Lord , what is^all this to me 9 If I goe Chriftltftif 
.and have not him that is the conveyance of grace unto 
my ToiiU^at is all in all 2 OXord, du>u haft thift day 



rr-, **«^ 


The Saints Tnafiny. ^i 


taught me > diat fuch is the diflince and breach betvircenc 
thee and me » that unlefle it be made up through a me- 
diator > I mull eternally perilb : therefore give mcChrifty 
whatever diou denycft me. O fatisfie not your, felves with 
any diing » without Chrtft. Many hypcicrites they fatis- 
fie themfelvcs with gifts : if thev have gifts , then they are 
contented. Confider that parable in the Gofpell> Mattb. 
I ;• 45,46. '[be fnercbant-maH fought after goodly pearles ^ I ut 
lAcn be bad found tbt f carle offriee^ tben be vent and foH 
aU that bo bady and hougbt if» JMow gjifts and parts » ar.d 
other atchicvements are thc(e goodly pearles : I but Chrift 
he is tbe f carle of f rice : thereft>re whatever thoii haft, be ^ 
willing to part with it ft)r him : if God have difcovercd ' 
to thee the pearle of price > . let no goodly pearles iatisfie 
thee. Many fouls pert(h eteri^ally becaufe they are fatis- 
fied with goodly pearles y and doe not endeavour to ob«* ; 
taine this pearle or price. -- ^> •*«< 

Againe, the application (hould further have been, to 
have endeavoured to work this upon you, that in your 
feeking after God , you would be fure to take Chrift. a- 
.^ngmthyou. ^ — =^' 

i will give you onely this note , if it were your laft 
time to pray to God , and your everlafting efiate did depend 
upon Gods mercy, fliould you now feek God never fo earneft* 
-ly, yet if it were onely in a naturall way, as your creator, 
your condition would be very dreadfull,and you would pc« 
' rifli eternally. If Ood fliould lay any of you upon your nek 
beds, or deadi beds, and you fliould cry to God, mercy, mercy 
"*'\^Lord, be fure you take Chrift^along with you, and look upon ; 
God through Chrift , or elfc all your cryes will be to no pur-. . 
pofe.^ It is a ^ech oiLutber , that Goa look't upon out of 
Chrtft,is nioft dreSdfuUand terrible $ and it argues a gpeat 
deal of ignorance in us , when we think we can goe to God, O" 
^H«nd fliall finde mercy with him , without confidering him as a» i^ 
God that will be reconciled to us only through his Son. To 
conclude all, as Chrift fayes> If I be lifted uf^ J wiS draw oB ma 









wfomiioAUUti^ wock of our Mini^^ We htve foedt 
dmcamoogftyo^tliai: we might labour to Mftup Qirift t« 
jou : and O that Gbdivould ^ pkafed to draw a|l your 

Jbii Snwfint^s fmcb$ March 38.1641. 



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/ ^ . • 

N(W Ftfi^A is the fiihftance of things hoped far , m 

evidence of things tt9t feen, April 25/ 

IN the latter end of the former chapter the Apoftle cadiorts 
to perfevcraiKy , and Oiewcs the gre«t ctill and danger of 
drawiog back. Now, to the eftd this cvill might be pre* 
vented, he flicwes what it is that will deliver us from it. 
Whatever others doe 5 or whatever temptations gr afBlftiohs 
we meetwithall todraw us back , yet ffill the juft (hall live 
by faith : N^w faith h tkr fukfianceiof things h^dft^y theevi- 
4eHce oftbingf notfeen. 

In this Chapter f,therefore) he falls upon this argument, to 
wit, the opening of th^doftrineaijdpn^ice. of faith. And . 
thcwordsreadirean excellent defcriptiOtt of faith <;notaii 
cxaa definition of it) hkthefa^anc^ oftiings hifedf^r ^ 4r 
evidence f things mtfeen. th/fid^auce ; the word in the ori- 
ginal! is veiT fun,r*^ ^Sr<ni0^ir, it hath many %Mfications : the 
tundamentall , the fotmdation of things hoped for 5 the fub- 
Eftencc , the fiibftantiality of things hoped (wj thofe things 
that in thcmfelves have no reall pi^fenr fiibfilferice to us , but 
are thines to come,and hopedf^ 5 yet fatch gives them a pre* 
fcnt real] rubftantiall being to us. the^fubfi^ct ^things hopeji 
f&Ty tbeevidencioftbii^snot feen. The word trahflated et/i- 
^cfjisaLogicaU^rmc, and fignlfethfijch a kindc of con- 
vision as is by way of di^tc and dtar« dcmonftration , fa 
as it mufl needs compell one to^yeildatito it j thit is the pro- 
priepr of the word,that aldioogh the objiifta of faith are things 
not ittn , either by the eye of fcnfe , or Ijy- the eye of rc^ifon^. , 
yetfeirfibrin^ fych a light with ic, and ifeikcs them fo dc« 
- . mon- '. 


^4 Tht^afWtf^Hafiaty 





nionftrativcly clcare, that it even forceth the foul to a bdiefe 
of thettk: fo Aat it hath thcfijilcft conviaion of them that 
poffibly can be. . ; * 

Two things th^n Cyou jGnde^ arc here faid of faith : 
Firftjthat it gives a fubftantiall reall prefent being to things 
hoped for. 

Andfecondly^ that it is the evidence of things not feen.-^ In 
the firfiof thefc, we have thefc two things : Firft, that ther« 
are many glprious things which the Saints hope for » that yet 
they have not : they aremen of hopes. Secondly ^ that their 
faich doth give a reall and fubftandall being to thofe things 
which they hope for. 

Intbe Second of thefe^i^e have likewifetwo things: Firft, 
that the things of God are things not (eeri. And Secondly 
that fiitb is the evidence of thofe things that are hetfeen. 

For the firft, but bricfty, 'there are great things that the Saints 
hope for^that yet they kavtmt^they are men ef hopes. They hope 
that they flail ere; long be delivered from all finne and for- 
rows : that they ihali never finne more , never be tenlpted 
more, never fuffer more, never feare more ; they hope that the 
time is coming when it (hall be faid of all their finnes, as^ 
Mojes fyld of ditEgypti^tns^Thefe your enemies that now ypu 
fee, you fliall never fee them morel They hope thaf thefe vile 
bpdies of theirs, thefe bodies of clay,: bodies of vilcncffe , bo- 
dies of finne, flull ere long be made, glorious bodies 5 that 
thefc pieces of dirt fliall C within a ivhile) fliine more glori- 
• pufly then the Sun in the firmammt. They hope tU^t the I- 
mage of God (hall iere long be perfefted in them , fo as they 
ihall be fuUy united to God , and be made one with the Fa* 
ther, as the Father and the Son are one. Thty hope that theV 
(hall meet with their blefled Saviour in the airej and with 
thefe their eyes behold him coming in his glory: They hope 
.that they (hall be pofleflcd of thofe glorious manfions which 
he i^ gone before to prepare for them. They hope that their 
eyes ihall be blefTed with the glorious vifion of a deity that 
they fliall fee God fl and fo fee him, as to be like unto him J 
They liQpe that thty fliall enjoy full communion yndk the 
lord J that they ihall have the imKediatt^and full lettmgs 



7bfSai»utreafiiryr 6$ 

out of a deijy into their foyls and bodies 5 without any inter-* 
miffbn. They hope that they fltall Joyjic with the blefied 
Angels and Saints in ctemall Halldujahs » and (hall be ever- 
lading ly admiring and adoiing the name of the great God^ 
for thole glorious myfteries of redemption by Chrift. They 
hope that they ihall keep a perpetuall and ctemall Sabbath, 
ana (hall no more be combred with tiaturaii things, with 
the things of the earth , but (hall have perfeft and ever lading 
reft in Chrift , and (hall live in God as in an infinite ocean of 
all cxccUenicy 5 thefc things they hc^e for. I but arc not 
thefe conceits ? are they not notiqi^s, pretty fine fancies, with 
which they pleafe themftlves 1 is'' there any reallity in thefc 
things : indeed if thefe things were reall andfubflantiall , if 
there were as great a reallity and as much fubflance in the 
things they hope for , as there is in the things they enjoy ii* 
the world for the prrfent, and rfiat they could fee them as 
certainly as they fee the things that are before their eyes > it 
were fomcwhat like. Well, faycs the Apoftle , there is a prin- 
ciple to make all thefe things aib(bntiail to you ; and fkith is 
the fubftance of things hopfd for. Thefe hopes are not con- * 
€eits and notions, but they areraifed up in their hearts by the 
mighty power of the holy 6hoft. - Row. 15.13. NowtbeGodvf 
bopefiUjou with aUjojjind peace in beUeving^that you may aiouni^ 
in hope through the fower <i\ the holy Ghoft. There needs not the 
powpr of the holy Ghoft to raife fancies and conceits in mens 
heajf^f 4 but the hopes of the Saints arc fuch as are raifed in 
them by the power of the holy > Ghoft : And God himfelf is 
ftiled by th^lr hopts : Ni» the Godofbofe^ &c^ Now God- is 
not the God pf fancies and conceits , tnit heis the God of thq 
hopes of his Saints 1 And thefe hopes are given to the^, to the 
end they might be kept from drawing back , and might beiip- 
held for the prefipnt in whatever they fuf&r. Therefore tne 
Scripture compfires our hc^ to an Anchoryand to anHdmet : 
youknow tha t of alt dangers, thofe arc the greateflr, of (hl^* 
wrack by S^ai and of enemiesby Land : !now our Hope is to 
helpe againft both : againft our^dangers G^y Sea, ofihipwrack^ 
our^hope is an Anchor : againft^our dangers ^by I^and, of ene- 
mies^ our hojpc is a helmet. 

. ^f he hope ot the Saints for the prefcnt is as the corke to vkt 


^5 Tile S4iinu Treafary. 

net thatkeqpsit from finkmg tothebottome; thouch they 
may b^ in the water , and the lead of troublesand affliftions 
may weigh them down , yet their hope keeps them above wa« 
ter$ th^ have great hopes 9 and th^ have that which makes 
their hopes fubftantiall ; for their faith is the fubftance of 
^ings hoped for. And that is the ftcpnd thing I now come 
to: Carnall hearts think there is nofubfiantiallreallexcel-* 
l^ncy In any thing 9 but in the outward excellencies of the 
world ; they third: that monty^ Lands;^ honours^ the pleafinxs 
atnddeli£htsofthefie{h5 have fid>ftance in them; and that 
tiiere is Something ofretUiqf in thefe : Now I befeech you^ 
obferve the difiercnce betn^een the judgement of the holy 
Ghoft 9 and die }iid^eaientofa carnall heart *-^ whereas a car« 
pall heart looks upon outward things as the onely fubftan« 
tiall things » f therefore you call your rich men fubflantiali 
men : and fo the Scripture^ fpeaking in the language of men, 
calls a mans efiate his fubftance, becaufe men count their 
cftate here their fubftanee») now die holy Ghoft accounts all 
^ofe things that the world lookes upon as fubftances , to b^ 
but meer conceits : and dkofe things that the world accounts 
coiiceijts, to be fubftances : (and xndCt that judge according 
10 the judgement: of the holy Ghoft, doe the Jike.^ For the: 
frft, you know St.Jokn reckons all things in the woi'Id in three: 
ranks ; either fuch gs arc profits , pleafures , or honours : the - 
biftsofthefieffa, andthepiride<^lifr, and the delights of the- 
me: now for thoie things chat die world counts their grtiiteft? 
iubftance^t their dlacts^ and riches, jiiarke how the holy Ghoft 
thinks of them, JPr{»v^3.4)5. Labwrmtn be rich ^ ceafe from, 
tbim Qf»n wif^mtii ipihihf^fettbint^yts upon that whkbismt fr 
That which you^sall your fubftance, the holy Ghoft fa^, it k 
mt , it^ hath nq being at alL Well ^ but honourt^md prefer- 
ansits have fQtnewfaat in them* Nay , they have nothing in^ 
diem neither. A&^Ci^Sf^ ds£iid, Agrippa andBemke came 
mgte^pmpf to tbij^Apment feat^ glittering in their brav« ap* 
parellj bat e^hf vord ; tnmflai^d.grMrl 7^^^ , is, they eafiii 
w^^hi W<€b foncy : wftat greater favour te there then forPrin* 
ces to copte in thdr robes4ipon the )udgemem«feat^ guttering 
before the eyes of dieir fubjefts ? iIhii (Kd t^ : and yet dwr 


The Saints treajurf. 6j 

great glory in the jodgement of the holy dfaoft , was all but 
a great fancy: Andfortheluftsoftheflefii^ i^m^s^. in rcrfe 
5,6» youiiare the fenfualicy of the people fet otit TeryfuUy^ 
Jbej hc^t^oH beds oflvotj ^ and ftttt^ thtmfelvhi^m their ems' 
cbes^ aHdeattbeLamtesontcfthefl^k^aHdtbe Calves cut ^ the 
midfteftbeftaM^ they chant to the pnmd eft he vidi^ and invent i9 
tbemfilvesinfrnmentscfmuftck^^ tbeydrink^jmein iowles^ &c^ 
anctinverfei3. it comes all to this 3 TCe reyyce in a- tbi^ ef 
naughty in that which l^ath nothing in ic; there is no realiity ^ 
no ful^ntiall excellency in all mke things s neither in ri« 
ches> honours 2 or pleaiures) but marke now how the holy 
Ghoft judges of fpirituall thifigs : what fubfiamce there is in 
them » which are 6hly conceits to carnall hearts 9 Prov.S.2Q^ 
II. CfayeswifdoHicthere^ I lead fn the wayofrtgbtetmfnefiti 
&c. that I may caufe thofe that Itrve me t^ inherit fuifiance 5 to 
' inherit that which U'yio*j!ren§eliusy as if nothing had a bw 
but dislt which Wifedome caufeth to inherit. And ti^r*'i 
B3334* TCou were ntade a gazing fiecl( betb bj fefreaches and dfi^ 
fiiRhns^and toclueyfi^ftbefpoylingof^^ &c. (but how 

came this to pafife? marke^} kj^ming ikyourfelves that ye have in 
heaven a better^ and an enduring fid^ftance. So that that which 
vras but a conceit and notion to the worlds by tiieir feith they 
fawitto be iubflantiall unto them : and Hebrewes 11. 10, It 
hCzid of Abrabamy thtx be looked for a City with foundation^ z 
there was no Ci^ in the woiid that had foundations in Abra*' 
bams tyc^hat only the City that he looked f9r3 and it wa$' 
* his faith that gave that Git;y foundations. TTius we fee the 
different judgement of the holy Cihoft and the world. As wM 
while we live updn the earthy we think the earth to be very 
^ great) and the Sun and Moon and Stiirs to be i>ut little things 
' and they feeni To to us : but were we in heaven , we fiioufd 
then fee the Sun ahd Moon and Stars to be great and valibo* 
dies 3 and the earth to be but a point in comparifon of them : . 
ib while men have earthly hearts » thiey look upon the things 
of heaven as conceits^ andpoore finall inconfiderable thingS) 
not worth lodiing ajfter: but if hj divine principles thcf 
were once lifted up to heaven and could converfe diere > then 
V they would fee the dungs ofheaven to be grdtt naatterf^ and 

6B ' TbeSMfthTpcdfitry. 


the things here below to be but a pointy to be but poor low 
inferiour things ^ not worth minding or affefting. Thofe 
things ihat are the objeft&of faith are Tubftwtiall things, and 
faith gives dbem that iubftance. 

• And they are fubfiantiall things^ Firft^ becaufe they have in 
them more then appeares to be in them : we count diat iub« 
iUntiall which hadi in it more then it appeares for: thofe 
things that make a great fliew^ and have not that in them 
which they make (hew of > we count them vain , and without 
fik)ftance»as a piece of cloth that hath not that in it which it 
(hewesfbr, we fay it hath no fubftance in it. 

Now tiK things of God have more in Ihem abundantly then 
jthey ifaew for> and therefore they are fubfiantiall: hence it is 
that when Ghrift (hall come in glory ^ the Text fayes , He/h^ 
it admired in aUtkem tbat-Mieve^ 2.Jbef,i.io» They fee for the 
prdent a great deal of excellency in Chrift y and they love ' 
him^ and their hearts are towards him for that they fee in 
hitn now ; but hereafter he (hall appeare abundantly more glo^ 
Tious then they thought for: then they (hall fay, indeed we did 
fee much in Chrift, butwe fee now infinitely more glory and 
excellencv then ever we imagined* I 

^ .Secondly, the things ofheaven that are the objefts of faith \ 

areihbftantiall, becaufe there is moft of God in them. Now ^ 

God is the infinite firft being of all,and gives being to alh that I 

dxer^ore which hath moft of the 6r& being in it^muft needs be 
the moft fubftwtiall and real! good : Now though it be true 
that all creatures are filled with Gods excellencies , yet fpiri-* 
tuall and heavenly things are above all other moft filled wich^ ^ 

God: the very divine nature of Godis in them, and there is 
the very li|e of Ged^ and the Image and glonr ofOod, and 
there Goddpth especially communicate Mmvlf* God hath 
twowayesofhiscompEifmication: the one is to his Son , and \ 

that is in an infinite way that we uaderitand not ; and the o- / 
theristo his creatiires : and hi^J|>eciaU communication of 
himfelf to his creatures as in fpirituall and heavenly things: 
thereforeth^ muftneeds be the moft fubftantiall and reall 
things to the fdu). 

: AQd thea Thirdly, they are fubftantiall thing s and not nor 

* ' tions 


ibeSdintsTreaJwy. 69 

ttons and conceits^ becaufe they are the very center of the 
thoughts and uitentrons of God himfelf > and that which he 
aimes at in all his vtrorkes towards his creatures ^ and the very 
center of the happinefle of the mpft excellent creatures that 
ever €rod made. Now that which is the very ifliie of the great 
defigne of God in naaking the worlds and of all the workes he 
doth iiuli&world^' and the higheft good any creature is capa- 
ble of > certainly it is no conceit ^ but hath a great deal of 
fubftantiall being in it : but the good we havt in (birituall 
and heavenly thingli^ is the very imie of Gods defigne trom all < 
eternity, in his full communication of himfelfe Hnto his crea- 
tuire ; and it is the higheft good any creature is capable of : 
thercfwe fpirituall things are reall and fubftantialL 

Againe , reall and fimftantiall things diey are » becaufe we 
finde they have a read! and fubihintiall operation upon the 
fouls of thoie that are acquainted with them. O the mighty 
work that appeares upon die hearts of the godly from the ap- 
prehenfion ot fpirituall things 9 that are SieoD)e£i:sof^th/ 
how doe fpiritoall things tune and raife the hearts of men 
diat were low^ and bafe^ and drofly, and vile before, to cOn« 
verfe with God in the higheft way and kinde that it is poffible 
for a creature to converfe with God in ; and what great things 
doe they enable the foul to doe! thofe filings that have fuch 
a fubftaadall operation^muft needs be reall and fubftantiall. 
. Laftly, they have an etei|*nall fubfiftency , that fliall nevec 
vaniib or £ide away y that wthen all othisr things fliall wiiher 
asthegrafle, fpirituall and heavenly t^ngs fliall abide for er 
^er : merefore they are the only fubftantiall tjhings* 
1 But then, as they are thus in themfelves, fa how Come they 
to be thus to the foul? why it is by fiiith ; £iith gives them 
thebottome, the foundation, thefubflantiallity.oftbeirbc* 
ing. And Inote this the rather, becaufe the great reafon 
why our hearts are not taken with fpirituallthings , is, be* 
caufew|doe not fcc.into the reallhy and f»bftantift|lity 

that is in; them ) and into the {H:eiehtne& i6f the golod th^y 
•have. / :..••.:•'■-. :. nK ,■ i. .. 

. Now faith^^ves them this their fubftantiall being : 
Eirft, becaufe it i^faidi that carries the foul to contemplate 



70 The Saints TreMfii9y. 

upon Oodhifnieifc^ andmutbles the foul to difceme t|ie ex- 
cellency and gloir that there is in Ood,to know much of 
(jfod in his own eflence and being ; and elevates the foul to; 
cenverfc with God in a higher way atnindantly then reafoa. 
can doe (though it is true ^ a great deal of God is underftood 
by reafon.^ And dien by faidi the foul comes to know what 
riches there are in tfaefe excellent and glorious things of God. 
It firft fees them in God » and then after that it fees this- Crod 
^ be infinitely willing to communicates and let out himfelf 
to his creature ; And then by faidi the fsul converfeth with 
the deep and glorious counccls of God 9 between himfelf and 
his Son : It fees into the great define God had in fending his 
Son into the world for the woning and bringing to pafid 
riiofe high and glorious intentions he had in communicating 
himiclf tx) die children of men thiiough a mediator. Ag^in^ 
f^th conrerfeth with the great tilings of the covenant of grace^ 
and there fees incotliofeun&archable riches ('as the Apofile 
fpeaks^chat have no footfteps in the creature ; Co the wora fig- 
plfies^we cannot fee them by reafon^or the creature. A ifHedall 
ebje£t faith works upon, is the covenant of gr^ce in the GoC* 
pell, and it fees the riches that are revealed there : And faidt 
receives the teftimooy of the holy Ghoft ^ die holy Gboft is 
appointed by the Fadicr and the Son to witneflle thd'e great 
things 5 to minifeii to the foul the deep things of God s thoft 
things that are but meer notloiis odierwife to the heart of a 
man , the ^rit of God difcovers thc^e to the foul ^ ^d fo 
6iithworidngttponthefe objefts, and clofing with them as 
the proper fmeare for it to move in ^ ic-makesv all thofe gloria 

' i)us things that are rev^kd concerning the happinefle ofthofe 
tibat God intends etemall good unto, ud>ll:antiall and reall to 
the foul $ fiich things as the (bul can build upon 5 and dare 

* venture>its fell^ and its etemall eilate upon ; and we had need 
have a good! fouiidadon in thofe things we are content to 
venture our etemall eftate upon: and oecaufe itmufibethc 

WorkoffaiACi^^^^^^n^^^^ ^^ ^^^^ die foul ^ to have 
fuch apprebenubns of theGoljpellasto be willing jto venture 
its eternalt conditk)n upon it , therdfore it bad> ueed have a 
furefoundatiM : and ncnce £uth is the fubfiaiQce of things 

•^ faopol 


I •«. 

7bi Saint f tmt^wrj. y i 

hoped for , and gives a reall being unto thefe tilings. 

And as it makes theni reall and fubftantiall ^ fo diiere is a-^ 
notherthingmcludcdinthis word y It makes them frefen^ 
though they are but things hoped for > yet by £iith they have 
a prefent fubliftence to the foul } they are lookt upon by faith 
as now fubfifling y though in themMves they doc not : faith 
partakes much of the nature of Ood ^ it bath a kinde of omni*- 
potent power in it, out of nothing to create Tomething : there 
are many exceile nt works of faith , and amongft the reft th Jl 
is a ipeciall ope y to give a being to diat which in it felf hath 
none, to make it fw the prefent a fubftantiall rieall being to 
the ibul : the work of faitn in this kinde is very obfervable: 
forevill things that are very nigh, -felth can mak^ them at a 
mighty di&uice $ and for good things that arenef er (6 far off, 
fiiidi can make them to l>c as prefent to it« Obferve what the 
Scripture ipeakes'of it this way ;firftfw evils that are very 
nigh,and encompafle us round about,when we are in the midft 
omem,£iith can put the evill at a diftance', as Ffalm.^ i .7 • A 
tboHjandfltatfaB at tbjftde , andttn thoufand dt thy rifiht handy 
hut itJhiUMt cm^ nigh tbeti not came nigh thee ': If he had faid, 
it (hall not be upon tliee, it had been fomewhat 5 but to fay, it 
fball not coftie nigh thee, this is a ftrange kinde of exprefiion $ 
how could it be faid not to comeni^h liim , when thoufands 
fell on both hands , and he was in the midft of k/" it was By 
£iith : faith put that at a diftance which Was ]ufi upon him. 
The ftrength of reafon will help one, when tlie plague is 4 
great way c^ then amafi thinks , I am fafe enough, becaufe 
larrfi^wiighftffbit: butdippofe the plague come into thy 
houfe, into thy chamber ; now to beHe^pe a prpmiie^it (hall not 
come nigh thee, here is a mighty work of faith 5 faith puts e- 
vils prefent at a farre diftance. Anddiea en the ^ other fide, 
for good things that are abfent^ &a great way off> faith can 
make them as if they were really iu bfifttng ; therefore (Hi**. 
1 i.ij.) It ij| (aid of theFathers, that tjwy Taw th€ promircs a- 
fore off, and tmhaced them : the word in the originall is f<f- 
ivr^^thepromtfes; now friends when they (alute, muft be 
nigh <Mie another 5 their faith made the promifes which were 
agreat wayofffxibe iritfcthema^if pr«Rm t therefore it is 


m^ tht SMntstresJkrj . 


faid olAhaham, that he faw Cbrifts day^ and rcjoyced ; and 
theScripturcrpeaks of taking hold of cternall life ^ and that 
we doe by faitli ; aod of being in ha^^eoy. receiving the end of 
your faith: Ti$ nbt^yoH (hall receive,biit now you arc receiving. 
Pfalm. ioS.j.i, Godhath-ffokfuinhkhBliHeffe^ImUrejoycey Iwdt 
divide^eehem&cXiileadis mineyManaJfetbis iirfire : marke , it i 

mine : he prefently concludes ^ as ir the thin^ were already 
done^jPor it was fo by faith : faith gives \ pre&it fubfiftence 
to things. Rea(bn it felf hath a great deale of power to make 
things that are future^ to be as prefent 9 both in evill things 
and in good. In evill things , a man that* is a contemplative 
.4iian9 and hath a wicked heart ^ he will fetch the fwecmefle of 
his luft and (inne which is a great way off^ and make it as 
prefent by meditation , and roling it up and down in his 
thoughts in a way of diicourfe 5 and fo a£ts his finhe contem-i 
platively^ though he niay be in hell before he aft it really^ i 

Now as reaibn and difcourfe can fetch in a luft, and make it J 

as if it were prefent : fo reafon can goe a great way in making 
a future good thing as if it were preTent* And this is the di(? 
ference between a radonall creamre 3 and a fenfuall : a fen- 
fuall creature is only for the things that are before it ; but now 
reafon can fetch things that lire abfent, and make them as pre- 
fent : and in regard of this, God hath a niighty advantage of 
mankinde^ e^her for the bringing ofhls wrath upon them^ or 
for beftowing, happinefle upon diem : as you can fetch iri 
your lulls that areabfent^and make them as prefent to you in 
your thoughts 3 by the work aixl di^fj^^e of reafon : fo by 
theworke of this faculty 3 God can m4keil||||/|ixdAl^u^$ 
though future^y et tQ be as prefent with you JVnd in Si^relpeft 
thewofull evill of thofe that perifh eternally may bcfetout 
dreadfully: namely thus, they being rcafonable creatures; by 
the work of their reafon they m^ay fetch in all themifery that 
they fluU indure te eternity, to nil up every moments mifery^ ^ 

that all the mifery they^ftall indure to eternity , they Ihall 
pofTeflc it prefently and together z and therefore the torment ' ' 
of a brute creature: is infinitely ihort of a reafon'ablej fuppofe z, 
brute beaft were in hell, yet its mifery would come infinitely 
0iort of a m^s , becaufc a brute creature apprehends po more 



TbeSaimsTreafmy. ^ 7g 

mirerydthen that inilant : but^now 5 if a ceafpnable creature 
^ " be in torment^ and kno\ves it fhall be in it eternally, b; 

thought and difcourfe it can fetch into that very inftant, all 
the painc that it muft endure for ever. And fo for happinefle^ 
,> thole that are faved 3 fliall be infinitely happy everv momenr, 

• becaufe they ihall fetch in all the happincflc they (hall have to 

I eternity tamake them every moment happy : this is the work 

^ of rcafon. Now if reafon can make future^thlngs to be as pre- 

^« fcnt, how much more can faith^ that is not only rcafon eleva- 

tedj but is a principle higher then reafon ? as it is in difpair^ 
I* a man that dilpaires brings hell to himfelf before he is in hell j 

L andmake^hdfthatisabient, as if it were pre(ent« Hence 

' /a^ fome in their difjpairing have cry ed out, they were in hell : as 
J^ f rancU Sfira^ he ftid he was in hell , and hell fire was upon 
f ''[__ i1&im>^cauielt>y difpaire that which is future hath a reall kindc 
t- of fubiiftance in the heart of a man , as if it were now prefent# 

\ Now as difpaire brings in the reallity of Gods wrath that is 

k future, and makes it as prefent, fo faith brings in the reallity 

^ of Gods love and mercy that is to come , and makes it as pre- 

fcnt : and it is as genuine a work of faith , to make, future 
ihirgsprefenty as any work of faith. Now I ibould have 
;^ ihewn you in what refp€ds>faith makes things prefentv, th^t 

are to come, and what is the work of faith in them. But 
^ briefly, it makes all things prefent that are to come: 

Firft^ becaufe it fees all things as certain as if they 'were al- 
ready s if a man have a bond of one for a hundred pounds, 
that he is fure oflF, he &yes here is a hundred pounds , bcciufc 
of the certainty of it. 

Secondly 3 becaufe faith lookes upon the pofleffion of things, 
that not only they (hall be , but that now there is a poflefliou ^ 
\ ofthem,ancithattwowaycs5 Firft^ Chriftour head is gone Jf 

I before to prepare manfions for ps , and in our name to take 

Eofleflion of heaven , therefore we have taken pcfleflion in oui^ 
ead ; and thea S econdly , we have the firft fruits of the fpirit,^ 
I ' the firft fruits of the glorious things of heaven; and in that 

I regard, we our felves have taken p^^fltiGon, ajad therefore they 

^ , are a; prefent to faith. Thirdlj^thtre is Tuch an infinitenefle in /// 

eternity ,that the time tEatlsto be before we have ful pofleffioif "^ 
- ' ; ' ' ^ jL' n 


^4: TbeSahrtsTreaJkry, 



is not confider«ble : therefore fklth lookcs upon them as pre* 

•felt* > ' 

^y-y And rficn Fourthly • faith e3rcs the things cf hwiyeh contjr' 
faually, and they are ttiercfore prcfcnt y becaufe they afT^ 
wayrs in the eye of faith. 
^^ VTAnd Fifthly, the prcjfentncffcofthem is feoi in this, becaufe 
^# the Saints enjoy all inGfid ; for this is the happineflc of hea- 
vcn,to fee all'gtory and blefledncffc in God: Now faith doth 
fomething of this here 5 faith inables us to fee great things in 
God. Now the enjoying communion with God for the pre- 
fent, and beholding of heaven in God , and feeing all things 
in him, this muft needs make a pnefent reall fubfiftance of them 
-, to the foul. Thus I have fpoken briefly of faiths, being the 
fobftance of things hoped for. 
, Fpr the uft: If nii th be the fubftance of things hoped for, and 

gives bdng to things fo hich and glorious as the things of 
God are : Firft, then certainly faith it felf muft needs be a very 
fobftaneiaU thing ; fiith is not a conceit and notion , for it 
gives reality and fubikntial being to thofe things the world 
counts ccmceits : faith is the-moft fubftantialeft glorious thing 
In the world : It is that, in the working of which , the power 
. of God appeares more then in any thing in the world ; there^ 
fore in Epbtf. i.i9,20.\thereare fom^ fix or feven gradations 
of the wonderful! power of God that appcaresdn the working 
^ of faith : Now that muft needs be an exceeding fubftantial 
Aing , tteit hath fuch a mighty power of God in, working of 
k: God doth not ufe to puk iorth extraordinary power for 
the doing of ordinary things. Now when he (peaks of faith,, 
he fcts out his power in a glorious manner , and in an cxtra-^. 
©rcfeiary way ^ aald thereby tells us , that faith hath fomt 
great matter m it. And indeed faith hath nuicb in it 5 though 
it be a grace that empties us of our felvcs , yet it is that where* 
by tht believer is enabled to doe one of the moft glorious 
workesthatevercreacure was enabled to doe: as now for si 
poor foul to fee its felf in its own filth, under fitine and gailt, 
^dnd to fee the wrath of an infinite deity incenfed again(t it $ 
» fee the infinite jafticc of God quiring fatisfaftion , anil 
ike infinite holincfib dfGod bating <»finA€ } to have the accu-^ 



* ' 

TkfSdi0Utrid4jmy. y^ 

■ll< ■■l ^ ill. M «l II I I I I ■—IIW I ■ ^1 


fittions of confdeiKe, of Saean^ of the wdvlA 9 and behig fen^ 
fibleof^ll this 9 yet to iay hold upon a mediator t^etweeti 
God and man, and to truft in a it^^hteooinefle beyond it felf^ 
and to tender it lip to God the Fadier for a foil attonement 
and fitisfadton, and to Tcnture its ftlf^ and eternal! eftate up« 
on it 4 and being unholy and filthy in it {elf, y^t to unite it 
felf to Ood In as neer a tmioh Qkr tke kinde ot it) as poffibly 
A creature can have with the Creator , n<?xt the by podaticall 
tifllon of the humane nature of Chrift with th^ di'vinc : I fayj 
for faith to be able to doe this , it i« a high aii^ mofiglorious 
work, anddiere i$ aa abundance of the power of God appearcs 

By this how m^ we difcov^r the vanity of ehc faith of th€ 
greatej^nainber ot people in die world, wfioha^re nothing but 
ttfcer aiipthicfle In th<ip, their very feTith is only a notion, 
andnoinarvell then ifall things they believebe bitt notions^, 
they can doe nothing with their laitb. You fay you hope and 
Mkveand trtift in Gods fnercy, but what can you doe with 
your hiA ? what rea^l fnbftantiall w<M'k of (akh k upoa 
your hearty? when faith comes, there comes tiie mighty powa: 
.of God and his wondeifull glory into die foul, that creats (as 
it were ) and gives fubftantiall being to tbemoft hif;;h and glo- 
rious objefts in the world : therefore know,that faith is not a 
dead flight empty thing in the foilt, \mt k hath^ ^}%^^y ^P^** 
r^ldon upon the hearts of men<^d women : amd certainly that 
faith that muft fave a foul muft have high and glorious opera*' 
tionsin theibuK 

Ag(aineif,&ith givied a iufaAanfCial bqing to things hoped 
for , then wie muft learne to ftrengthcn ana cxercife our faith 
Ittnie things wc hope for : ;whH:h of us doe not hope for great 
^nd glorious things C as I gave you a hint pf them?} Now let 
faith be exerclfed and fhrengthencd in thefethings ; if all thofc 
bkfled^thli^gfr we fpak of were prefent to the foul , O how 
^orild our hifaksbeab^ve the creature, how ffiotildwe loolt 
lij^pfi sdl'ihlngs te*e betew as dikig, frith, di'ofle, how wdtild ' 
our thbughts be -raifed in the admiration of fpirituall and 
tieayenfy tf)ing(s> how would our (pirits'be taken up in won^ 
^ringaEt the gloiy^ofOod dbat^ppwfe inthefe things , how 
^ 1 2 ' would 

76 "iht SainU Treajkry^ 




vrould our hearts be enflamed with love to God I .how would 
our converfations.be in heaven for the preient \ what heaven- 
ly thoughts and heavenly affeftions would be in us in all our ^ 
wayes ! and how would we veuture to goe through fire and 
water for God ! to doe any thing , fuffer any thing , be any 
thing for God. And did pur faith make fuch glorious things 
as thefe real! and fubftantial to us ? how fubftantial woald 
ourdudesandfervicesbe/ Why is it then that our duties, 
have fo much vanity in them » are fo empty » having nothing 
but circumftance in them ; certainly. C brethren) if our fakh 
gives a fubfiftance to fiich blefled & glorious things of eternal 
life^itwill likewifegive a (Ubfiftance to all our duties aiftl 
fervices , that we fliall not tender to God empty and dead fer- 
vices. Gonfider, this you 5 who though you dare not omit 
duties, yet what empty duties doe you tender to God $ your 
works mould be the works of faith y and faith (hould give 
them a fubfiftance^as well as it^ives your hopesi therefore fa* 
tisfie not your felyes widi that faidi that will not give a fub- 
jfiftance to your duties ; and doe not think it will give a Tub- 
fiftance to fuch glorious things we fpeak of* Thus much of 
the firftparticular. Faith k ^tbefubftan€€ of things hoped for^ I 
jwould faine (peak a little of the fecond , It U ihe evidma of 
things not Jcen. 

There arc two things here. , 

Firil, that the things of gmce^ipiritus^ and heavenly things^ 
are thlhgs not fcen. " . 

And fecondly, that &ith gives an evidence to thofe things* 
^ , Firftjihatgrace^ fpiritualland heavenly things^ are things 

The Apoftle fayes G^A 5.19.22.. the works of the flcfli are 
manifefi i but when he comes to the workes of die fpirit , he 
f^yestheworlkesortherpiritare thefe : he doth not Uy, they 
aremanifeft; forinde^l they are things that are not feen; 
dioQgh tis true, the operations of them appear^ yet there is no 
cxternairworkof]grace,but an hypocrite may doe it : therer 
fore the workes ofthe ipirit cannot be faid to be feen either 
by the ey e^f fenfe or reafon. And dien for the things of bca^ 
P^<% f^yes the Apoftlf, % Car,2«i& Wh^ we hok h9$ at the things 

-^ ' which 

ibeSaifftsTreafiay. 77 


which arefeen ^ hnt at the things which are mtfeen 3 /or the things 

which arefeen art temper aBy but the things vAich are mtfeen are 

€temdA might hcreaifcovcr to you how it comes tojpafle, that 

fpirituall and heavenly things arenot feen unto fen(e and rea« 

fon. Many arguments I thought to have given to difcover 

this : I mofl but call out two or three pardculars, Tlie riches 

ofaChriftian in (pirituall and heavenly things are like the 

riches of the Sea ; rtmaybe outwardly you 12e nothing but 

hideous waves, and a great deal offilth, I but the riches ^re 

at the bottome , and the riches of the earth are within , and 

hidden 9 they doe not appear : fo the riches and treafures of 

a-Chrifiian are things iiot ieen> they arethings that are in the 

very bofbi^e of God, in the very heart of God* Now as no 

man knowes the things of a man , but die fpirit of man i fa 

no man knowes the things of God , but the fpirit of God, and 

him to whom God doth reveal them. 

, And then they are things that are beyond the principles of 

reafon, they are too high, and fo too glorious tot fucn a fa« 

culty as reafon is ; if an objeft be too glorious^for fenfe, it dc- 

ftroyes the fenfe : fo thefe ob)e6^s are too high for reafon, and 

and therefore cannot be fecn by reafon. 

And the blindneflfe of man natiirally isfuch that he cannot 

fee thefe things. And chiefly God fo orders things iii Iris . 

providence, that hegoethaqnite contrary way f astofcnfe 

and reafon) to that which he hath pronufed. I fay it is the 

way <^f God to hide his glorious excellencies by feeming to 

goe in the wayes of bis providence difeftly croflfe to what he 

hath promifed 5 we might (hew how God hath hid fromfcnfe 

and reafon his mercy to hrs own people : that of Abrtdeam 1% 

confiderable ; there were two pronu(€;s God made ta Abraham^ 

the one of ^oing out of his own country, and carrying him to 

a land flbwmg with milk and honey \ the other, that he would 

ro'akeJiis iced as the flars of heaven fbr nmldcude , and diac 

in his feed all the natiiDns of the earth. fiioiUd be blefled« 

Mark now , if ^^r^^m hadnot had fomething to evidence 

that which was not feen, he could never haw feen diefalthful- 

nefle of 6^od in thefe promifes : for when he was gone out of 

his own comttxy, be comci td dmaam f^ couBitry promifcdi) 

' but 



78 ; TbeSgmttl^eaJmy. 


but as foon as he ??at there » he was^re«d7 to ft^rve » and nf an 
fainctoflye to ^gyft : and if hehadnot had faiih he Would 
have fallen off>ana have been ready to turrie back aigame^ 
And then for the ifecond pronaife , Jbat in hisf^td aU tbt Nati^ 
0nsQfth( earth Jhottld hUeffidt Al^ahdm goeih 6n iea'vcnty 
veaiiffi> and His wife liad no childc ; and it ceaied.to be wirfi 
oer aftdr the mac^wer df womfcii $ the was old , tnd AhtataMs 
body dead % &nd alter he had a ch|ld^ hemuft kill him ^ and 
being fiired ^Ifwac tnuft be forty yeares btfore be 13 married 1 
tod v^heii he i§ mariicd , he muft havie (10 cbildein twenty 
yeare$ : and in the %A hunditd and fifty yearts ifttr Jthe pro<* 
mile, there veas km, ' fea^enty ofall hk ieed : yet this was the 
promife, that Ml his feed ail die Natibnd of the earth Aoii Id be 
pic^Qed. thus'<7od&tex£stogoecrdfleno tirha^ h^ f^onufcd* 
We xx^^ Inftancie alfo in Jacob \ God commands Jac^ ts i^ 
turne fro(n LtfW : and after that^ mark hoW God followea 
liira. Flrft^Ms'uhcIeLtffefyrfbllov^s him with tfaou^s to 
flatyhim. Secondly 9 In his Journey his wives mirCedyeth* 
Thirdly, his wife dyes. Fourthly, Diiwryis raviflied. Fifthly, 
hi^ two Sons^iS^im^'aad Levy commit chat villany^tbat makct 
him (link in the noftrils of the people of the land. SlKtly ^/iiai 
comes todefirbyluiin'; aisdall this in thtt jourhey that God 
commanded JiTCvi ifio ^ke. NowifjWd& had nothad faith to 
look through thefeto the things that might encouragie him in 
his way to thiligsiot feen , it had4>een impo^le he (hoold 
have gone on. So when God brings Ifrael to Caiman^ your 
know whata way thdyr goe aboot through the v(dldernefle s 
when they were oatos^xo CanuaH^i: land -flowing with milk 
andhdny^Godbrctaghtthenicotlieiirodlm ofic: for the 
Igmth part was the kotte^ and drycft, and barrenndl part of 
tbe^counercy : dnis God feemes^ to goc on in crofib wayes^ and 
Au^ hides the exoellency of the things of God: and henoe ic 
eomes to pafle tkdy rare hoe &en: If )tht\ foy tihen that chfi 
things of Oodaile not feen tb a caiaiaii eye , and rcqdiremors 
Ch«irbdbotoapp:)diend^tfa^ • - ! 
; Fifsft^IofiKodd make ns oBstfewondering^tfaat men of excel-* 
lent parts and resfom doe n6t fee ttie things of Ood^butilight 
them; btrtot9thkm)»tMh^^^ 


7he Saints Treafkfy. 79 


a great deceit in many , who thmk thsit becaufe fuch knd fuch 
xnen have larger abilities of reafoii then t)thers ' tq nnderfland 
naturall things; that therefore ic muft needs follow^ thiy 
havc^deeper apprehenfions of fpiritual things : and yet men 
reafon thus 9 what you poor fitnple men^ and women under- 
Sand tl^efe things^ when there are great &hollar$ and learned 
men, that fee themnot : this argnes a cafnal heart ; as if the 
jQbr^ngth of reafon could make men apprehend Riore then faith 
eandpe. You know what Chrift fayes , Fatier Ithank^ thc^ 
that thou hafi hid thefe ^if^sfr0m the wifi aifdprudent , andhaft 
revealed them to kabesy pdaxb, 1 1.2 5 . Notwithftanding fuch cx- 
prcflions of Chrift , yjtt we fee the temper of the m^en of the 
^orld,.: alas,, theylook upon religion as a moft foolifli and 
ridiculous thiin^ and fo torftriftnefle in the wayes of religi- 
on: when a tefan (hall fee another very earneft about a thing 
that he thinkes Is of no confequence at alf , he cannot but im- 
pute folly to him : fo, when the men of the world fee the peo- 
ple of God ferventV and zealous about thofe things that they 
can fee no excellency inr^ and fee them willing to venture and 
fuffer for them 5 thqr count this folly and' madtnffle : when 
Chrift Cbeing in danger of his life, John 18^538.3 tells PiZ/zte 
that he came into the world to bear witn^m unto the truth, 
{ayes Filftej irM « ^rirtib ? fpcaking in a fligiiting way , as if 
he had iaid > yon come here to anfwcrfor your life j ami you 
had need look to that i and what doe you talk of truth nov^ 
your life is in qucftion. So camall men, when they fee others 
vcnmre their eftates, and lives, for poor inconiiderable things,. 
^ they efteem them, they count this folly : anii why doe they 
doe fo ? bccaufc the things of Qod are not {een* Therefore 
in fpirituall and heavenly things wemuft alwayes endeavour 
to beat down rea(bn, and to advance faith: fayes Luther y In th^ 
thingsiifGad we tmfi not continuaUf be asking the reafony for tj^ey 
4re, the things that ^re not feen: Nay (fayes he^ faith k^s the; ; 
h4afire0fmyjuj^irftualtbhigs. Thoughit is true, being kep^ ' 
under fai'ih there 13 good ufeofit, yet it Is as^ a beaft to bef 
flaipe^ that fa we may fee the more of {pirituall things. I meet; 
with a ftory in a book of a company of ^fbops that were ga-- 
likctcd together^ and there was a Philofi^jher with them , who 



80 ihe Saints Treafiay. 

difputed againft tfac^Chriftian faith ^ and he aigucdfofubally 
that he non«:pluft the Blfhops. Now there was a godly man, 
a poor weak nun there^ andhe defired he might have liberty^ 
to difpute, for tharthey were fo non-pluft in : and though ac 
firft they were afraid he would fpoyle the caufe through his 
weaknefle, yet at I^gth th^ gave him leave to (peak $ and he 
propounds certaine principles of religion to the Philofophcr, 
and faid to him 9 doe you believe thefe things ? and fald no 
more, but doe you believe thefe things? a-nd upon this the 
Philofopher yeildsi- I have heard f fayes he) nothinjg all this 
while but words 5 but now I finde a divine vertue come into 
me 9 that I can no longer refift the Chriftian faith , and this 
mecrly upon the propounding of theobjefts of faith 9 with 
urging upon him, Etoe you believe ? certainly in the things 
cf faitn we muft believe before we can underftand them fully : 
our faith muft fomctimes help us to conceive , and not al- 
wayes our conceiving he]p to us to believe ) we finde this in 
Peter y John 6.69. And we believe and an fare that thou art the 
Chriji the Son of tie living G&d; mark, we believe and are fur e :' 
He doth not fay , we are ftjre , and believe : but firft believe, . 
and then arc fure 5 by believing we come to \^t fure. There 
arc many they would faine be fure that-Chrift died for them, 
that their fins are pardoned, and that they are the children of 
God 3 and they endeavour to make this out by arguments, 
from the effects, ana would try themfelves by fuch and fuch 
notes: but we (hould rather, and in the firft place goe the way 
the Apoftle doth he^, we believe and are fure : we fliquld caft 
our fouls upon the truth of the word , and by believing come 

. So much for the Firft,the things of God are things not feen. 
- But now faith, that doth evidence and make them cleare. 
We kpcvp in whom upe have believed ^ 2Sim,i.i2. and the mer- 
cies of (jod in Chrifi are called Tie fure mercies^ ofDavid , Jds 
13.34* Faith is not a meer notion, imagination , or conceit, 
buttis that which mak^ all'fure and certaine to the foul. I 
(hould have anfwered a c|ife here , whether or no there may 
not be faith without aflurance , that is without aflurance of a 
mans own falvation by Chrift. 



■ I " I " I 

>?tfufiifj^ 8 1 

\ thebcing (^fiUth^tfrfiidi istxljexiclws offiiith ;feR fo ths^kH 

tare cilfs affuiaitw: a man may be aUc'to canry ofrhis Trade, 
though he be not richi and a'mari may fee a belicver^ough he 
be not rich in aflurancc: how aflurance is* the crreaoie of taith, 
the riches dffsiith. I ihouid havcificwn alfo.^ioW few taidi 
can be an wldence/^gbcr? dicrc ir.doabtihg. Oncly jtbus,: the 
aflUraficell^e hav* b^jF faith building upon thewond^and draw- 
ing condufions from divine princrpics^ (Tor that I (hould have 
fpoken of 5 how faith draws things up to an evidence, by di- 
vine and rpiricuall principles ; aiid what thefr principles are : 
but we cannot ftand to. 6pen : this i biic ) it n fb ftrre an evi* 
dence^thk the foul can /vtntiire upon it , as I told y oq before ; 
faith is a foundation that the foule dare venture upon : as 
that Martyr faid , nhough I cannot difpuce for the truth » y et I 
cart dye for the truth. VWiere faith comes with a convincing 
li^ht) though* these may* be doubts andf fears^and' temptations i 
y^ it can trnff^ \ aitd dcpeifd ; and th&foul reiblveS'ifl perift^ 
^ I will perf(h -here : let all the world fay what they will, I findc. 
thisis theway , ind whatever comesof iti «iill not goeback i 
and by this meahes outer ^powers the foul, and carries it through 
dppofitibn ) ind fo faith is an eyidmce. . . r 

Mitny thh)0^ (Ucmld have been: fpokeil by way of applfcadonr. 
As Fiiri}, trnitdi be an evidence to other things, and makes^ 
chemfeen, then it is an evidence toicfelf. I meane thus r It 
is therefore pofl»ble for a foul to know its own good condition 
and its intereft in Chrift , meerly by the very workof£dthit 
ielf; though for the pr^oit it be not able to argue , tf^d)?m^ 
. ri^ from the effeds of faith, yet i^ may arglie iffnm f faith may 
lb evidence f t ftif. Many Chriftians goe on in: a doubting way* 
meer^ becaufe they think they muft have evidences b^ their 
<^ faitti , by fome effefts thatfollow- their faith ^ and till then 

they can have^o cphifort $ tis tym^whcle truefahh ts , there 
wii be fruits and effefts of itsbilpcertkmi^ if you ^uld leamc 
thi» myftery of the Gofpel,' to fihde a|i tvidenoein iaitfa i tfel^ 
- you would fponer come to comfort \ ^ And'it is a fafer way a 
great deal : asthus^ if you haVe donbti ^bout your conditi** 
ooj.andfeare your finnes are not pardoneilfiatd that yecr 

M have 

til II I ■ ■ I I I f I > M 

9i 7hS^utfHfitf. 

htrena imerdl in €hiiA^ die wsy to hixkuA from tbtfe 
doiilM:safldf€ai^i'isb7reii^o^ fetf^ bf 

prefenting to your fouls die riches ofdic gnaic^ of God in dit 
Lord' Jt^u^^ and by viewing dte glory ofduCf fee if it will not 
draw out joor foals to believe* And if upon this your hear^ 
illrre not for the prc&it) £tt thcfe things before your fouls i^ 
gtihe^and tbrn^norfisoteivni^iDfi. the aftsofraidi % to pore 
upon y otirconn^ons » and then lay , you can ftc no insert 
i^at Vi6irhavi in Chfift ; but look upward ag»ne amd ^^ne^ 
and by the ^ttj viarmg of diem ^ a vcrtue will come in > to 
drawthehtarttob^lkve. Asbyprefmtii^tfaelaw^ there is 
a* efficacy t^ temfie andafrighc : fo by praendng the glori'* 
ovsthbgS'Of tSbe Goijpel > tnere is an efficacy to draw out 
bidi I Adod then vou are to renew the rety primidve wo^rk of 
fiuth I dut is to clofe with Chdil^and to our your (elves upon 
tfaefrecncfleofthegraceof^odinChrift; and though you 
€ndeia jcurhfluts iiithandfnchcQritipdQm» and arerndy 
tofaji ihail fodia oneaklajn^fo'poUutfd and defikdt caft 

S&IfupondK grace of God in Chiift ? yet lay hold upon 
riftjand you have as much veafon to do^ itirofn thence^ 
ssfitMU anythmgi and therefore this muftbe diycoudeto 
vcncw diis primidW aft of thy £ddi again wd again. I but 
yet my doubts imdfcaits Deinainr:l)ut if dvm wouldcft 
hayc anc^idences toitiagaine&^ain a dl6tt£wd dmes over^ 
abdatlaft'therrwillbe an evidence of .die4ft€ffaidiitrel& 
But yon will fay^ this may be prefompuon to dft ones felf up* 
crntnefireegcaceofiyodJnChrift. I aniwer^diis is no pre- 
ittmption>l^au(edieV|ery.ad:kfcIffftve8diee a righi^ to all 
due is ln*God and Ghrift. Kowpnofumpdon is when a man 
iakes that wiiich he faadi no riightDo : ana Sf a man doe that to 
which hehadi no i^t before^ yet if that he doth ^e himt 
rl^t^ift isiioprefomptioh.Bac you will fay^s is a liccndpus 
way«^ givtt fibirty. OdanM Wrong 6uth^wdKn dKOuCthou^ 
diou chiifeftonoTcnfon ^iq)i in the wattof .fight and feme 
fisiftvatitarodqr fttfnufiontl^ of she grace cfGodIn 

Ghril^ it js die mcift«lonoi»swork that tiuni canftpdiibly doe 
in tlddworid : ftoduUb chou be able tolivetoovercome all 
diy wnmydl^a^and to doertbefneatieA; fecd^ imaginabl^y ii: 

^ . could 

► / 



I , 


V[k*S^ii9hrre^, 9f 


coiild notbe (b glorious it itrorii u AAU)hf^ It is j(kc moft dif- 
ficult thing in d^ world (osuitd rdw)^e.iiQdQ^ifie Qjf Ui}ct>; 
^$ ditc foul that fcin goc^tbroaghnJI'lbfi difliculdfs of Ayi(h^ 
thai&can otercome- its inftiice gttilt 9 »d f!he tirrour« /of ^lui 
Ijur^^asidnotwithfitfuling all that toi6^ bftwe^i C7<d iliisdiiu 
can venture upon the free grace of God ib ChrUl » inay over-* 
ccMoe all^ the difficalties in the worlit iMany^.Ptto: duAAi 
might havebeenin iugifig'of diisy as niw^tfaougiiinre tx€ m 
died^) andfiglu: andfenfe, and. all is gone $ yet ota'cif^ 
faidi) and if thou vouklcft ftudy to magntu God as a Cfariftiv 
an, this is the oneiy way. There is a notable inftuce of ctt^ 
ditshac AUfcMiiergayc to his Pfayfidan » apd tfaeeKanpIe of 
thetnift he put in him did * msidily )ionbur him befopi all 
hisKoblei: ^/i^Mi^rr bdng ffinc« onc&iKisxoliim asid ^^ 
fcth htnii:o take heed of f/fti/if hisiVi^tLan , fee that one had 
feed lumtopoyfon him ; tiisPhyfittaa brings him the potir 
ony and AUx^ndtr g^es idm the Letter > and dmikes thfr poti'^ 
on prefcntly y inrimating that £e icbBld ixk; belifv e wiiat waa 
reported of himT. and this was aniighbrbonoiiriionetohia 
Phyfidaii, and lb when dion harft .noiMdiiccia thy iielft 9 yea 
when thou haft many temptarions tkiat (peak ill of the ircr 
grace of God in Chri% and that tell diee Chrift hadi left thee 
andforfaken thee % anddiat ialwbuidncysrbetUssand.tluia 
with dice if CKrift inttndied any goo4 '^ tfacc \ and whien 
temptations are in didr gredteftiieat 9. and fpca&tfaeworftof 
Chrift^ Now to venture thy (ml upon Chriflf, CfariA will 
take it as (he greateft honour thou art capable of doing to 
him : and it Is the rtadieft way to ahrance the riches* of kia 
grace and hiercr; And be afraid of ad:>eik& » as wiell ai of 
prefiiniptlon ; oc afriaid leall diou fiioulddl not jna^ai&e die 
riches of the grace of God in Chr^ wluch is his gcitat defigoc 
amongft die children of men. I thought to hare laid downc 
fomtmii^ to fbew what encouragement we tiave to fodieve 
in cafe of want of evidence !, when we are in die darker and can 
fee no li^t $ and to havegken ruies to iirip our£euth s 

Bat I win conclude with this one ufe. '' 

By what hathbeen delivered you may all ice what an ex- 
liiHcnt and admirable grace faith is, and of what ufeitJa^ O 

®4 TbeSdimtfTredJmy. 


brethren > in thefetimes wherein there is fuch ficare, trouble * 
and difhradion ; now tx> havefatth to give a fubikUnce to ally 
the things that Ood hathfpoken of; a fobiiftance to all the 
glorious promifes that God hath made to his people : what a 
wonderfull blefling is this 1 now excerciie fititfi 9 and by faith 
give a fiibfiftance to all thefe promifes ; make them a founda« 
tk>n to reft vuponi be willing to venture all you have 9 your 
EiUtes, nimeS} liberties, livcs^for the fiirthmng imd fuHfil ling. 
the glorious promiies wliich.God hath made unto his Churcbi 

£d if you have faith, that gives foundations to thofe promt* 
^ou will doe To. AndAoughwefee nothing but dark-r 
ncK, and mifery upon dbe workl, yet let us exercife. faith ; i£ 
the hpuroftemputionbeyet to corner as who knowfesr^ then: 
we (hall have need of £iitfa j and ^di onely ^ in fuck' d4rkr 
neile can helpe. us to Ughc And for preparation for fuch 
times, labour to flreogthen faith, and by what you have beard j[ 
you may fee what Aead faith will fiandyoii in, in any danger. 
It isa great comfort to a ChrSHah . that though, he be in the 
darfcin many thingsC^s these are many truthsrnow disputed a- 
iDOUt Churches, and the like) yet to know he hath that in him 
tliat will imake the things of^emall life evidtnt to him : It it 
a wonderful blefling of God to liave a principle that gives fub« 
^fiance and evidence td£ich tilings as the{e are. How excee- 
dingly would many (KX>r fouls rejayce , if they might have 
an'evidence but of fom^ one tnuhcf religion ^as the truth of 
ia deity, which reafon gives light in; th^ are fopeftredwitb 
Atheifme,^ that they would give a thoufand worlds to be rid 
ofic«. Nowif this be fo great a mercy, to have that which 
doth evidence pnely one principle of relidonv what a ^lorir 
Qus mercy then is it, to have faith to evi^nceall the glprious 
things of God ; and to jnake them cleare and plaihe toy ou I 
you can remember there was a time when you thought them 
£uicias and concdu > but now you fee the)n^ as cleare as the 
ligheoftheSun.,:andyou would not now foe a tboitfand 
worlds.butrj^oci fawitbcm as you doe*. Herda&er (brethnenl 
when we (hall fee them noiby faith^'but by fenfe^ Ohc^ ibfkU 
•we blcflc God then » that we had before an evidftice of thefe 
4ifcan$siBade to buic fouls. What wouldliave b^eojae ofus i£ I 

The Saints Treajitrj^ 85 

we hid not had aa €¥idcd€c to clcare thofe things to us that 
lead to this glory j to evidence the righteoulbefle of Cod Ui 
Chiift for inenla^Iifc. I fiw thefe thinj^s fubfifting and evi* 
dent before) and now God rcveales them fully to me ; whereas 
on thiEkdcher iide^ tho(e that want a principle of faith to make 
th^fubftantiall and evident to them, when they ftail come 
td be fiibflantiall.and evident to their renfe, O what a horrid 
terrour will it be unto them : then you wiU fay, O Lord^ that 
I had feen thefe things before, my heart then would never have 
been taken fo with the things of the wq^ld : I ran madly upon 
the vanities <^the world , to get riches y and honours ; and I 
bought I was the onely happy man , and that thofe things 
were the onel v fubflantial and reall things , and thdfe things 
that I heard tne Preacher fpeak of, I thouglii; them to be but 
notions and conceits : but now I fee they are reall andfubr 
fiantialL O miferable man that now I am L 

Otheworkof&itbthatcan make thofe that are of weak 
pacts^to feethe great thhiesqfGod,jFin«^jr 2.5. Htarkpt my 
IretbreH ffayes the ApoftleJ Godhatb Chofin thfpoor ofxhis war Id 
to btrkh'tH faith. Touaderftand the ^eat things of faiths 
that poormen (hould nnderftand the great, the deep, the glo- 
rious thihgs of God, thatwerehld from the founaations of 
theworld,tt is a wonderful work; therefore when Jahn fent 
toGhrift , to ki)ow if he were the Me^S/js ^ Chrift gives tl^is as 
one argument, ihe foot r active the Gofpely Mat hew 1 1%, 5 . Why, 
was that an argument that Chrift was the Meflias , was it not 
rather an argument againft him? that the poor did it:, if the 
great ones had done it , it had been an argumeut. No , tic 
poor receive the GoJpeH. And that thofe that are poor and weak 
in otherthings , (hould have this mighty worK wrought in 
their foCiI«|to l>e able to receive Chrift and the Gofpcl : this is 
an argument of the mightyt>ower of God, Brethren, to have 
the uft of the eye of the body by which we can fee the great 
works Qf:God, (h^Sun^ Mb>o|i^ and Stars>. and can taik^ notice 
of die glory of God in thefe, this is a great blqHing: what 
man would be willing to loofe the fight of his eyes ^ to gaine. 
a world? becaufeit difcovers fo much of the glory of God,. 
Mow if the eye &at receives onely thefe naturall dungs, be 




mmm0mmmm»mmmmmM in '■ ■ i*l t - fflt 

T>^ SdinhTrcsfiny. 

' ' ■-^ ' " ' ' ■ " ■■ " 

7his strmmpst pucht Apr^ 95.1641, 

^ » 



fo preeciout O then w|iat is ic to htre a pr incipk within us; 
«n tft cf faith clearly to eyi4cnce the gfjeafthings «in4 gf(H*U 
ous coanccls of God untp us ? if a chrifiail that eao receive / 
colours into it from withouc > be precious s O what is the 
chrlftall of fafth ? It may wdl be called prctious faith , for it 
receives into the foul the glory of God, and the excellencies of 
Chrift, and the great things of eternal! life. And theft arc 
brought into die foul by faith , in the rcallity and power of 
them to raife die heart ^ and to fill it with alljoy and peace ii> 
believing ^ and to carry the foul dirough all the troubles of 
this Worid O the e3rc of £iith is a p-ecioqs ejt ! the eye oif 
fcnft il precious 9 becanfewecanfeeviiible objefts by that} 
but the wft of rcaibnis more precious 3 be^auft t{\at ca^i ma^b 
tilings feen which are not fecn by th^cyebffenfQreafoncan 
difcourfe.uptoGodhimfclf : ^d it is the wonderful! cxcel-^ 
lency of ft reafopable creattu'e diat God hath given him that 
ability^that he can diftoiufe fo from the efTeft to the cauft^ 
and from one icaule to another y tilf at lajl he gets up to Ooc^ ' 

the firft being of alL This is an admirable indowment we 
(hould hlttk God for : l>ut now^ if the ufe of reaibn have fuch 
an excellency in it; bceaufe t^ that we have an evidence of *| 

reafonable things to us 9 then mil goe higher and labour to \ 

bave a right efteem of this precious nith ^ that gives unto us 
fuch evidence of the glorious things of God , even*tthat 
faith that God puts into our hearts on purpoft that by it vrfe 
mi^t be able to receive into dur fouls thofc glorious and * 

hidden my fteries of godljnefle il^t doe infinitely cokicerne our 
eternall peace, . 



'r »\ r I i I I ~ i I 1 f I I 'u I' li i , rfi i 

ThSdintstnafmy* ^ 87 




^ J0HN.8.V.35. 


IN thb Ch^pcer Wc Nvc Glirift continuing^ of hjs foptcft 
with the mrangIinjep«evUh7airr5 ^ in ^wering all that' 
they Cudy nocwithftinding diey fiiarkd at cftry w6rd al-^ 
moft that paft. Bat however it was widi the mold mde ^ y et 
there were ibiiie that w^retj^en with what lie (kid : fiM* iii 
verC jo» it is ftid ^ jIs he JpAe, tbefr n^9rds many believed on 
toff, at Icdl there were fomel^eginniiigs of faith, or fomc pre*- 
paiations to it. ^AndGhrift tells them reri; 31. that if th^ 
ioHtinMed in bk vfffri^ tj^n they were bif difiifles indeed : a^ if Ihs 
(hould fw> it is not enough that you aire ftirrcd for the prcfent 
and proKfleyon bdleve ki me ) I will hot take you for my 
difc^^esy uirlefl^ you continue in tey Wor^ ; tipw often ; dcfc 
tiie| flafiies that are upon the hearts and confciences of ineh 
Jtantih and come to nothing ? they continue not ifi the word 
nf ^lirlft^and therefore are notliis <R(ciples. Chrift tells them^ 
fiirthery that they mull underftand more concerning their con«> 
dition dhcn yet they appitfccnded^ And ye fifMknowthe truths 
4md the irtUbfinAfnakeyeu^ie.Y.^2. as if he ffiiould fay, though 
jrou have fome confukdapprekenfions of Aings for tht.pre- 
* icptyjeck is bufvaery Itttk you know of your condition,: but 
iijsAi wUi goe on in the way that Godls banning with you,, 
in ftirring your conferences 5 ifjou will continue , you fhall 
.coiDetD know fiiorethmjw you kndw^ Ye fiat ki^bw the truth^ 
and the truth JhaStkakg yen freely and then in vorf; 33. fay they, 
10^ are AhrHamifeed^ and mere never in bmiagf $6 any man 5 how 
faji^ttf(miya^bewmde§itee, Srehere^ theybqgint^^Cnark 


r i 


">. .. ••a"— •t? 

88 The S^nts Treajhy. 

Qii\^ againc. NhStcrCdlvin, I remember^ thinks that thefe.are the 

words rather of fomc- other of the y^^rw that were prefait, 
tticn of thofc that arc faid before to believe : but others think 
it may be underftood even of thofecthat are faid to believe; 
for though they did begin to afleat to the doftrine of Chrift> 
and were very much convinced , yet there was ftill abundance 
of frowardneffe, pciYcrfneffe |nd crookcdncflc in their (pirits : . 
fo that they begin againe to wrangle with Chrift, efpecially 
when he doth but intimate tp them any thing of their bon- 
dage. It is a ufual thing for many people^ that have fome ftir* 
rings of confcience y and fome begmnmgs of the working of 
Gods fpirit in them y and it may be faving ones too « yet to 
continued long time in murch frowardliefle,and perverfneflelbf 
fpirit,if they be oppofed jin their way. Therefore, fay they, doe 
you fpeak to us ofoondage, and tell us of freedome'/ why. We 
were never in bondage to a»j. veri;33. What never in bondage to 
any ? were hot the Jt»es\n bondage to the BMbyloniansy when 
in captivity to them ? and were they not af this Very time in 
bondage to. the Ronfans K and yet we vrere never in bmd^gtl 
thus camall hearts, tillgrace fully fubdue them, are very loth 
to know their wretched condition ; they love not to hcare of 
any thing that difcovers to them the mifery that they arein : 
they were never in bondage, they fay $ but yet Chrifi pitty eth 
them : he did not take sKlvantagc to fling away prefendy, ber 
caufe he faw them continue (till m their perverfnefle, and fnar* 
ling at ^at he %ake, but tells them, what bondage he meant. 
. As if he ihould fay,the truth is, though you think your felves 
. free,y et there is a bondage that you are^ and fuch a bondage 
that none can deliver ypu,hu[t the Son of God alone. If the Son 
therefore JhaBwahjeu free J ycujhull be free indeed. Thus we 
, come to the words of the Text. 

Thefe words, you fcp^ then, hold forth unto usthebltflid 
liberty of the Go{pcl 5 that freedome that believers have by 
ChriA. , ' ' 

I come then prefently to ^e maine do£^nnal con<lafioD> 

which k this; ■ : ^ 

there k a bkffedjibertjfy that ChriftiMs enjoy by Cb^ifly anden^ 

lybyMm. Tyadfftiilne of C^iftiw liberty 





I V 

7 be Saititt treajkty. 


Chrift > is a Treafury of abundance of admirable confola« 
tion^ and much of the myftery of the Qorpeli is contained 
tn this dd^rlne. I (hould enlarge my difcourfe too 
farrf>and feck to gripe to o^uch, (hould I think to give you 
but a view of this doftrine in all the points of it* If we (hould 
intend to faandl6.it at large^ I (hould (hew to you. i . What 
tliat is tfiat Chrift doth fet believers free from. 2. The privi* 
ledges of this frecdbme they have by Chrift. 3. The Subjeft 
of it: who it is that hath this n*eedome. 4> By whom it 
comes: how it is by ^c Son, and. onely by him. 5. .The 

{)rice and purchafe of this frcedomc. 6. The intereft thatl>c^ 
levers have in this freedomc : how they come to be enfran-> 
chifed ancl to have intereft in itl And 7. the application of it« 
But (hould I goe this way to work , it is but little I (hould be 
kble to doe : therefore I will not grafpe fo much. I intend 
tKi?rcfore to handle but one fpeciall thipg in this bur fireedome 
by Chrift. * 

< If! (faoiild (hew to you , firft of all what We lire bad from ; 
then there is the freedoipe from the law> the freedome froni dii^ 
power oi&nnCjy the freedome from the bondage of feare, the 
freedome from an accu(ing confcience, the freedome from fla^ 
viflmeilein the performaneeof holy duties; we are (tt at H-^ 
berry in holy duties $ the freedome from death , and thi evill 
of thajt ; the freedome from the flavery of the devitt y and the 
freedome from the ceremonial law ^ biit neither muft we feekf 
to gripe all thefeparticulars :. to D)eW you our freedome ia 
theie, Kballoner^ pitch upon one , and that is our fr^ome 
from the law. If the Sin therefore fh^Si makf you free , yefhitJi h 
free indeed. 

The dodrine of freedome from the law, is the (iibjeft that 
we are to handle at this time : and when I (peak of freedome 
froni the law , I meane, notfrreedome from obedience to the 
law: tis an erronious; conceit, to think we are freed from obe- 
dience to xhefiiW: and it is a condeit too meane and abfurd 
for us to fpend time about it now, tiiat have fo little , and ha-, 
"Vingtodedin.amatteroffogreat confequence as we have; 
for whM is the laWs buttheiAsageofGod, the Vtery beame of 

N ' , the 




^0 ^^^ S4inti Tre^fitfy. 

thtwifdeineaiKlhaiiBcflec^God himfelfy if yoM look at it^ 
t& requiring obcdieACq and for any. to fay, we iliould be freed 
from obedience to tbe law> is a& much as to fay, Ve (hould bis 
freed ^om the image of God > from the beame of the wifdpme 
4tnd holinelje of Grod himfelf, therefore we will fpend no time 
lilbout that) but when I fpeak of freedome from the la w« I mcaa 
frcedomefrom t)ie rigour <^ the law , from the condemning 
fcntenoe of the law, in which all the rigour of it appeares« 

\ Wherefore then it is neceflary, fidi to give yon a view of the 
bondage that we are all in«Under the law% unle£& delivered b; 

And then Secondly, I (hall endeavour to open to yon, 
Vrherein the liberty of me Oofpell doth coniift, that Qiriife 
bath purchafed for uls, Theft two things (lirethren) have in 
^m the chiJefe doftrine of divinity y and except you be well 
U^rufted and fttled in theft two, you cannot itnow aright 
any point of religion. . ' 

; jForthefirfti I will bd but briefe in that > though there be 
B»ny particulars in it 9 for it is the fecond I chu^y intends. 
And fot a preparation Jto dus firft , this I ihall teii you before 
b.4ii4 (^^t I utall nadie mamf dings unto yoa that will feeni* 
exMcding hard; but ytat^e this eonfideratlon along, that 
although the things f name to you appeare never fo hard , yet 
j^cygre but in ttrder to that idiic^I (hall afterward deliver 
to you , that (halt have much comfort and peace in it*. If I tell 
you any thing of yoin* bondage^ it i« onely to this end , ttia t - • 

Soa aiay knolnr die bkflednefib of your freedome and li**^ i 

erty. ... I 

Wherefore then , for the rigour crf^the law ( that you may: 
know what you are freed fix>m ) yoa. txsak know what this i$>. . 
and what you are all under by namre at- oonfidered out of 
ChriHi for fo the hoiy Ghod exprefleth our fubjedion to theb j 

iaw,h«raich^WeareMKc/rrit. Bim.6Ai^ N^w ye are netrndtr '\ 

$b€ lam^ : ibere was a time wfaen^^hry wepe luftler^ tht law ; firfl;, i 

dien the rigdur of tbe kw te in this, ir reJ^ulttss hard^diingsol ^ 

ihoftthatareatukr it. i(haUfliewyooaft«Mnird}i faowthe. 
tlun^aitiiot&^odrtfettat w<fttfiMl^ I 


V ■!»- »< 1-^rf! 

ibtSmmtifhi^y, $t 


^lofe cbat are aikter the kxnr it U a h4rd yok^ y it rcotiires hard 

things y Alftg^ dia« are crolfe afid contr2[rf to thenearts and, 
^fiK)fitiom dfatl that ar^ under it; tht^« betM^een which and 
their h^rt$ there is an enmity and antipathy. Now to re(]uire 
fiich thidgs sKs'on^ hathjio minde to,, but are quite contrary to 
0Ae$ nacure ^^fkt that ones nature hath ^n antipathy agijinf^ 
dlid is very tedious ; a^d yet fuch are all the dutii^ of the law^ 
to tlwfe that are in bondage to it. - / 

Secondly, the law requires noe (^tuA^ hitHiy but impoffible' 
tU ngSsimpoffible to hi performed 1^ thofe thai are uhdcr ir^the 
lawitisaybkethatfiieither Wenor our fathers ^erc* able to bear 
ASs 1 5 .io.biit that y 6u wil fay is meant: of the i^ercmcHtiiall law.- 
I5bui?thei!ie is more in it then f6,f6r do but coiifidtr th^occafibn 
of that fpeech, it was upon thiis ground , there Wtf^ fbttie that* 
camefroih theChurth of J«^ir/rffoi«to the Churdiof-*fti5J<rt, 
and they troubled the difciples thifre With tW6 doftrihes , the 
doftrine of the neceflity 6f tne cereniotiiall law, and the do- 
ftrine of being fufiified l^ thelaw;. not7 this Church' of ifirti(»:iF 
fetids* to the Church oij&ufalein , to befatisfie'd about both 
theft queftiens, akid that which iisfpdken'is fpokcn concreiiin^ 
them both. > not onely the ceremonial law was tHit whereby 
they lookt for jufHfkatibn , but the morrall laV too , and 
both were a yoke that neither they tior their fathers were able 
tb bean and the rather it muft be meant of both, becaufe in the 
very next words we findcf it oppofedto the? grace of Chrift*, in"^ 
Veil. 1 1 . Btit we btlicve that tkrffughibe grace of the. Jfjord Jepif 
pr Chrifiy yrtJfjMl befavedeven as they. As if he mould ; (ay , you 

L muftnot think to be faved by the law, but 6y the erac^ of the . 

Lord Jefes Chrift. NoW* the grace of the Lord Jefus Chrift. 
- is oppoftd to our juftification , by obedience to the morrall 

; . law , as well as to the ceremonial t fo that the morral law i& 

[ * a^oke thatneithpr \«fe nor our fathers were able to beare. It 

P requires of us fiidi tMngs as are iomoffible to be don e by thofe' 

t . that are under it. We muft notdnputenoWlt<«> this can-be, . 

p orthejiifticeQfijt;thatwiUfallin ^erwar^. , 

^ * ^nd then ^rdly^ the'la^r^exaftr aH of.us under liitiM- ^ 

i dldon dtpa!k6Aoti: the'Iawaccept^ of nothingbtkt that v^cli ^ 

mm-^jLVMiM I JJja nmmmmmmmmmmmmmfmmmmmmm 


9 a TbeSakrt^TreaJmy. 


is complcat and abfolucely pcrfcft every Vfky ^ both in r^aid 
of the principl e from whence y and the maimer how 9 i^nd die 
rule by which^ and end to which y it require^ abfolute per* 

Fourthly^ the law accepts of no furety^ it muft have it done 
in ourown{)er(bns: like a fevere creditor that will be paid 
to the utmoft farthing» and by our felves. I fay the law^ in it 
felf confidcred , lookes for a perfeft righteoufnefle of our own. 
perfonS) oreKeitcondenmcsus, this is the righteoufnefle of 
the law, T'bat he that d$th the things therein contained 9 fijoB live 
h them. Rom. 10; 5. Hethat^^rib: there muft be doing, and 
tnac by hlmfelf perfonally, or not at at all. 
' But it may be> though there be much required , yet upon 
fome endeavours there may be fome remiflion. 

In the fift place therefore , fuch is the rigour and feverity 
ofthelaWf tnac let us endeavour never fo much to obey it, 
yet all our endeavours are rejcftedjif they come not up to per- 
' fcft obedience: Ti$ a vaineplca of many people to fay^they 
doe what they can, and defire well, and endeavour well; le 
is true, this is fomewhat to thofe that are children , and have 
freedome by Chrift Cas you (ball heare by and by) but to thofe . j 

that are unaer the law, endeavours to obey , tnough never fo 
ftrong, if die work be not done, are n ot accepted by God. . . { 

. Sixthly, the law requires conilancy in all thefe : fuppofe \jre . , ^ 

could obey the law, or gpe on very, farr^ in many things, yet 
fuch are the termes between God and us , as we are under the - 
law , that if we were able to obey the law in every thing as , 
long as we live , till the very laft moment^ and (hould offend 
butinany one particular at the laft moment, were it not for 
this freedome we have by this Son , we were utterly undone • 'i^ 

for ever; you may fee by the way ftill as you goe ofwhat infi- 
nite concernment oar freedome by Chrijft is. ^ You muft look/ V 
to your felves how you get dclivci:ance by Chrift, for cer- 
tainly thisatFyc^r condition as^Iong a^ you are under die . 

Seavcnthly, the law exafts the obedience it requires eip^ 
^ceding rigoroufl^^ia a waj of violence upon all that are un-* 

' dcp 

• 1 




Ti^e Sdinfs Tresfwy. 

- .1 1 amnmr - i m i>* tiB. 

dcr it , it comes roughly u^n them t$ Tbgrcdhs task-maflcrs ; 
it requires the work) and lookes Aoe at ftrcngth^ftrengch or no 
ftrength^thc work is required , and required with exce^irig- 
rigour^wich dreadftil threatning if it be notjperformcd : there- 
fore it isythe law was delivered in fo dreadfull a manner with 
thundeiungy and rtghtning5and eanhquakes^ and fire^fo that it: 
made even Af(0/r$ himfelf to (bake and tremble at the man- 
ner of delivermg it, and in Deut. 33.2. it is called ^fitrj Uw^ 
k came with mighty rigour : that is the feaventh. 

Eifihthly^ there is this rigour in the law too, that ujpon any 
breach of it in the leafl-(hing) itdodi by the (everinr of it 
break the foule , (b that it doth utterly difinable it for ever 
perfbm)ing any obedience to it again :• there is fuch Hardnefs* 
m the covenant of the La w^ theLaw is like an Iron orfira2en 
walU^at upon s^ny breach of it, the foule is but as an earthen 
vcflell) that dalhes againft it, and is brdcen in pieces \ (b that 
there mi^fibea creating power tor make it whole again : con- 
fider Ii3€£escllyou^I fay, this is thecobdLtion of the Covenant 
of wbikes^' which was made withLtis In Adanny which is now ^ 
thecovenam of the Law 3 that upon any one breach 3 by the 
icverity of it^ it breaks the (bule, f6 that it doth utterly difin-^- 
ableif) forkeeping it again: it roots out all the principles 
whereby the (bule (honld be enabled to obey again r^ finnes 4«: 
gainft the Gofpel do not do fo^as you- (Hail Qearv-hevea^fter. And 
this is the very ground, why upon the firft ^nnt <£ Adimj. 
we VFereall gone, and Xo were the Angels upon their finne^ be^ 
cauf<^ they had to deale with God onely in a covenant of 
workn But if upon the breach of the Lani^ y we come to have 
all principles rooted out. byr which we ftouidikeepit, ifter- 
ward^i t wiil (we hope) picCy us, and not exaft dxdieiicc from ^ 
usi ' ■ '.•'•'•»-''... 

. Therefore in the niuth place^ notwithftanding this, the Law 
goes on in its curfe 3 ahdf requires as perfeft obedience , and 
tliatupon pain of etemall death^to'tvery tbktg of it, as if we 
had all prmciplcslthatmigh^enahliiusto keep it ^^ill : this is 
the fev4ricy ofthc X«aW,;it doth not remk aK all of the threat- 
piag > or: pam(hAiient> or exadndSfe of 'obediepce ^ notwidi- 
-^ ' * " ^ ' ftan- 

94 Tbt^SdintfSrtsffiry, 


(htfidins V4 have Jiqft aU MBTCT tP< bl^ 

Sv^s utno ftrength at aU t6 doc HpJi^t it rc^iiirct i it firtck»tt$ 
lYcfledof thc^cprjiicipks» (hat once iv'e bad toy kid obcdi«* 
cDGf» aod it a<ffbros m nwo sew principles ; tkerefore foiiic hafc 
compared the feveriQr of it %»JkaTa>9bs T»sk*aiafters ^ it re-^ 
qiure^ thetak cf Srickdibiit gives ru> flrength atall. 
. Yet farther In i^« el^emti plaas«) In aJll ic doih^ itflfcikes^ati 
our life ; the law \^ ^tiafied with no afflidiem i^ bt it be tranl^ 
greft k) the Icaft d(^ec^l the affiidrions that can pofllUy be in 
this world^vill not fiuisfii it: fiich i^ the leverity of i e C( f^^)^ 
tbatit ftrikesaclile^aiid at etc rnalL Ufe> it follows to purftie ugi 
toour blDod^to temffonaUand etariialldisatb:atidhevel(.n)igbc " 
open thecond^oming (entcncecf the \js^ but that wdnld-re^ 
quirea fub|eft b]^ it &l&,tikere£br€>Iionly name what isrinthiir 
head)that it flrlkes^ our liTes»uiK>n every tianl^noffiont of it. 
Again iwdfdklj^.tb^ iWmty of it) is in^this^^ that u^^^ 
breach it doth profentfy: bind^over the (bule C thojighiit doct $ \ A 
not cKC^cule It bceientlYi^ ^ by the ftcongcft^tionda that doiHblo 
can b'e^ to cyerlaAin^'aeadi $ it fkxtybads execution y but'Ac: 
bond is inmicdiat3pl]ii Added upon the faneadi of it : fb that all; 
men y. upon cyay. breach of it , . havechainr dapt upon tbdr 
follies 9 which is the^ttilt of &ine> whereby they fiasd bound- 
to eteniaU;deatb>bijr cucKi bonds as all created povra: laheaven* 
a^id eardb ismot Ibk to looft. . 

Thiitcenthly >In the nextplace/uch is the feverity bf the Iaw5 r 
that when it is once ofiended 5 it will never be made amends' 
again by any thln^ we are able to doe. ^ippofe we hare offen- 
ded the. Law in fome onething , and that out once $^ if after; 
tlus5We ihouldendcayour what wecan for our lives^and fwelter 
our heart bloods to obey the Law 5 and think to make up tbr 
breach webavcmade^ yet wetran ribrtr no^ke it ainends again. 
Itis true/omc^ thoufih they beofiended ^ yet by^oobje diU*-* 
grnce may^be pleafed again ^ butiwe muftnevcr think to doe^ 
Kkwith UocU being Jioderthkilaw^ whiafi:*we:have^nce broken^ 
it, we cannot widr all our: care and^ dili^ctfibe' able i to; ^ 
makcit amciids^ i and liiat ifi».gEeit> put of tte Qmfic/ QiAm 


! '■■'■ III! 

\ but whatWc wc to doc, bat to ittoorn atid cry, and rent 
our hcaits becau(€<]f this diftrefl^ condkion VFt are in. 

Fourtccnthlf ^Nay the La*r accepts of no repentance 5 it will 
not difchai^e the guilt of my pneiinne , for all the forrow in 
tile world. And here lieth a great ouftake of people , when 
they have ofimded, tfaty think they will be carefoii to make 
amends^ and they will mourn and repents&c. It is true^if you 
be under th e covenant of grace, this is fomething ; but if joa 
be in your naturall condition , flK>utd you weep your hearts 
out, and fend ftreames <^blood from your eyes, in mourning 
but for any one finne; fnppofe that which thou CQqntefi a little 
matter) ajfinneihdiougfat, ifaouldcAthourefolve tbcir^ut 
ind moume for diat one finne all thy life , it wiH hot oe ac- 
cepted , unkfle thou comtntft under thebleflcd liberty pur- 
chafed by Chrifl : therefore know the difierencf of being under 
the Lawand under the Gofpel. 

Fifteenthly, Yet further, fuch is the dgour of the Law, that 
when it hiith opened oiu- wounds and mifiaries , it goes nofer— 
Aer \ it (hews us no means of deliverance'r like a Surgeoo,that . 
opens die wound , but applies no remedy. Certainly were it 
not for a Mediator, we (hould finde the Law onely to open our 
Wound,and there leave us. 

Sixtcenthlyi but yet again,ibch is oiir bondage to the Law, 
that inftead of teiortifying any of onr finned , it rather ftirrcs 
them up ^ and makes them tnore : itthreatneth indeed grie* 
vous things againft the tranfgreflbrs of it, but it doth not 
aiortifie any finne ; it doth ftir up luft, f though accidentally X 
and makes our fin out of meafurefinfull.. • 

Seventendily, Yea there is one thing more, after all tjiij : If 
we (hould keepe the Law , yet the promifes of it arc but mean 
tsA low In comparifon ot the promi(cs of the Gofprf. Idoe 
not fay they are but temporal! , though before the Gofpell - 
was revealed, there was but little irf Spirhnall promifes , yet 
we know what die Apdftlefayes, 2 TiwtA.t.io; "Jbat lij$ and, 
immrtalitji k hrmght u light tbrougbHhe Gtfpd. And thou^ 1 do 
not fay, there are none, yet therfe are veiy few Scriptures of the 
tAA Tcftament that f^ak of ttmull fife« 



96 TkeSdipftsTre^fiay. 

Thus you fee your bondage under the Law, and furely you 
~^ill now tbirik ic a blefled condition, to be freed from th^ 
Law. And \\% cmt Argument diac a foule is delivered from 
the bondage of the Law,when it can hcare all this,and yield to 
Gods jufticeinit, and can hare the heart raifcd to God in 
the hearing of it. But if the foule at the bearing of thefe things, 
^ink them fo hard and unreafonable^that it is ready to rifeac 
them, it is a fignc that dhe fpirit is not acquainted with them j 
and although thefe things may feem hard unto us , yet if we 
confider but three or foure particulars ^ they will not appearc 

^irft, doe but confider, you hare to deale w|th a God of in- 
finite juftice and worth ^ indeed did we look upoii,God,as wc 
look upon a aeature like our felves,we (bould think it mighty 
hard ; but now, when we have to deale witha God of in&iitc 
WorthjWe fliould not think it hard. 

Secondly 1, we fhall : not thiiik it hard ^ if we confider that 
jft^ of pertcftion whetcin Gc4 made man at firft : how;c?[cr. it 
is with us now , yetGod did at firft jgive us a ftock to trade in 
the way of obedimce , and to enable us to doe what the law 
required. ' ^ ^ 

And then- Thirdly , if you did but underfland aright what 
fin is, then you would nptthink it hard, that upon that iin,wc 
Ihouldbc giv^n up tbfucha wdful condition wc(peak of: if 
you look upon fin iis that which ftrike^ at an infinite deity I at 
the very being of God himfelf , as much as in us lyeth , then 

yoiLwill not wonder that one fin (hould bring us intofucha 
hard condition/ . , , 

Fourthly, ifweconfider thofc things that we all t^ke for 
granted thatjrct are as hard as thefe, and doe but lay them 
with them, and they will not feem fo hard. As that God for 
one thought, fhould cafl the Angels into eternal torments; and 
not fo much as parly with them about any , terries of peace : 
and that pod fo^ one fin in Jda;m^ Qiould condemne all man- 
kindei, you all granr this in the general 5 yea fijn^jecthat God 
the Father fhoulddealfo with his own Son, the Son of his 
love, as to make him a curfe for man; and fliould lay the 


w^fcMwi^WMMW—i ^p— — — — ^»— — — — ■ I 11 r>i mmmtmamtammmii^mmmmmmtmm 

7he Saints Treajwy. 97 

weight of his wrath upon hiai) fo as to make him fweab drops 
of bioud, and to cry out) My God^ tfty Gody why.haft thou Jhrfakgn 
ine f if you had never heard of fuch a thing) tius would fecm 
as hard as any thing weMve (poken of. 

Now before we come to fpeak of the other ^ let that which 
hadi been f aid teach us> that fucely tlien , all men in their na-. 
tural condition are in a hard cafe ; as the Ifraelites wheathe 
bopdagethey weire in under Fi&irrMei& encreafed uponthein,' 
the Tcxg fayes, they few themfelves in an evil. cafe. O that 
upon the bearing oithefe things, ycu would leariieto (ee What 
you are out of ChriA : that you would fee your felves in an 
evil ca(e, iu a fad and dangerous condition* > \ 

. Secondly, if this be me cafe that every fbuL imtnralfyia 
under fuch a bondage tp the kw : then the faviiog (tfa foul 
Is a great and a mighty work $ y ea fuch a work , that God 
muft make heaven and earth to nK)ve to fave a foul ; and to 
deliver it from the bondage of fin : the reafon why "people doe 
fo (light this great work of falvation andmediation by Cheifr 
i^^becaufe they know not thefi* bondage. Vnderft4ndbut thii. 
I^ondagearight , whatitis tobeunder the law ^I have not 
told you all this while of the condemnation of the law or the 
curfeofthe law: I hitvconely fetouttoyou the b<»idage of 
the rigour ofthe law} and by this you will fee it is a great' 
woiktofaveafouL, J : , 

Thirdly, you may fee by this^how that vaine plea of carnal : 
hearts comes to nodiine ; what will you truft now to your, 
good meanings, good cQfires, and good intentioas i^ and yeu 
will moume and grieve ,; becaufe you are no better h and you 
will doe what ycu can for God : ds true, thcfe ai% good things 
but are thefe the things vou reft in for ftanding befgr^ <Sq4 ^ if 
they be , certainly you know not the termes yoa li^Md :in to. 
God, nor whaty our bondage is. * 

Fourdily,if God reveales himfelf to a man only to t|ie Uw^. 
it is impoffible but the foul of that i|]an oxift^flve <Wfr^ 
and look uppn pod i&nd his law as en^ ^liea to l^ni > unle0e ,i(i 
Were revealed together with^tbe Gofpel. Whidi is dhdat t an^. 
mow t9tellyoHQ«>.ev9l tji^i^^ weiviyeiiy:4iAp6^1^ i^ 


98 ihSMtitstftajkry, 


, . Ttl/preforc then for the libcm of the Gofpel, it is a precious , 
^bertJT) wfa^roa die treafiiiy ot the myftery of grace is laid up? 
k is theonely ground of fupport toourfouls ; and Saint P^itd 
^hat was the great inftrummc of Ood in opening the doctrine 
of the liberty dF the Gofpel^ fetsitdownin all his Epiflles ; 
aod in many places el^antly : aiKl in one Text wherein is 
jfome difficulty^ In Gal. 4. from verfe 2 1^ and fo forward , 7V0 
mi^yt that dffirt to h under the Uvf^ doe ye net heare the law ffor 
itk wKitten, that Abr atom kadtifiejims^ the one hy a bond'^maidj 
tfo otter by a free woman : but be who was of the bottd'^offtaHy was 
iorne after the fiefhy but he of the free^woman , was by promife .* 
which things are an dkgery ; for tbefe are the two covenants^ theone^ 
firom tke mami Sinai , which gendereth to bondage which is Agar | 
fir this Agaric nnuni Sinai in Arabia^ andanjhnr 
Afm whiA now isy and is in bondage with her children : bntjerufa^ 
Itm which is abovcy is free y y^hich is the mother ofm id! : for it h 
weottekyi rejoycetbm barren that beareft not J breakf firth and cry' 
tlkoutbkttraafeUeft ncti fcrthedefoltte hath many more children^ 
tbeeufhewlfiohha^aH husband. The Text feemes atthe rca* 
^hM of it> Id be fomewhat obfcwre 5 and yet doth moft excel > 
Imtly fet ont this dodrin^I arn now upon^ of bondage nndeir 
Ae laW) and liberty tmdcr the Gofpcl : th^e alfegoryj you fee, ' 
iflfrpm^hMwo^feri^^ Abraham^ bad one Son by a bond-maid, 
aMiother by a free woman *y It if an aUezory ,• fayts the Apbftle, . 
9iidiicii|^)fies?th« t^ covenants ; tne covenant of workes,^ 
a'nd the covenant of gi*^e : the covenant of workes 3 that wa& 
from mount Sinai ^ tb^e was the law revealed, which is AgoTyj ^ 1 ] 
fbr this j^ar is mount Sinai in Arabia. \ remember Luther fey es^ f^ 
tha« Afhr in the ^/r^i^ii tongue is as miich as mount Sinai^ ^ 
they ca&lfi foin the Arabian tongue ; and fo the Apoftle al'** 
Ibdes to- iu 5 therefore the law thatis of Agar^ that tends onelj^ 
to bondage, irf^irrxpofterity were ©entiles , and in bondage^. 
;yid'Wepe Y^iit rohave the piivilcdgeof theSons of the free wo-. 
«»tii:- AerdForealttfce^ that have » dfcal with God in thc^ 
<Qvenakt4)i\l^kie94'^ttbon<^iQ^ tohaVetfitf 

*to!l^dgc dftfei'chlldrdioftHefwewrtman, bf ttic chHdrctf 
^^""-^ '^l^ihi^hgiifii'if^ 

- - rttk 

A ^ ' 




Hhe 8 dims Tnafiny^ 



fOifU JiTHjatim ^ wbkb mrisf and is hbinduge witbhnAil^ 
irmhhtien out thccfbureiof die Cburdi of tlie j^fup^ei^ dhe jFf^ 
fufrktfi that now is^to be 2ui cfiate of bondage ^ in comparifoti 
oi the Church of the Gofpel ^becaufe they n^dSb little knot^-, 
ledge of the Gofpel » but were in bondage'unto the law , and 
knew Tittle elfe but die law. l^\lt Jtrufdfm which is €b<ive^ 
diat is the^te of the Church ^nder the new Teftament^^ 
Is above, in regard of the i Gofpel, which is- free, and is the* 
mother of us all: the Church of God landcr the Gofpel is 
the JirnfrUm which is above ; bnt mw it is wriUeny tfjojce ihm 
barren thai beareft not , breakjirtb and cry thou that travf^fi 
n$t^ firibt defdaU batbmanj morf cbildnn then fht -fi^bicb bath 
4H bmhand* That is, tho& that acknowledge the doftriiie 
of the liberty of theGofpel, at firft are but as dcfolate, as the 
barren woman, before it be revealed $ as Arrivi^ was barren for 
a while, bat afterward (be bad a chikte : fo die doftrine of the 
liberty of theGofpel, isbutas a barren thing for a while, till 
people are acquainted with it ; and we that are Miniflers of die 
Got pel, it isourworke to b^et children to Chrift» If we 
flionld be legall and preach onely the law,.we(houl(f beget 
children to bondage, to Agar^ but diis is our chiefe work , to 
beget children to the £i^ee woman ; to b^et ciiildren to the 
free grace of God in Chrifl. And O that I could . b^et ,6tt« 
cbildeto this fi«ie woman ! I cannot thikik^but that there ma^ 
be many here that are diildren of- Agar , that it may be have 
had terrours, and feares ii^ dieir confciences ; and -yet are but 
children of the bond-woman (1^11 : Now it is the GoQ)ell that 
proclaimes the Trumpet of Jubile to thofc ^hat arc under 
bondage; therefore it is obfervable what dme the Trumpet of 
tbejubilcwas tobcbIown,l>fir. 29.9. then /halt ihou j[:aufe 
the Jrumpet of the JMe to found, on the tenth ' day of the Jeventb 
tnonetby in the day of atonement Jhat ye make the Irmtptt found. , 
!f ibrosgftMrt aHymtr land. What was this day of atonement ? it 
was d&eda^ of die publike faumiliatioQ qi all the people for 
thdr fins : the day of failing and pir«yer i||^pmhted by GoApb 
affiift their fduls,is called a day of atonement, and the Trum- 
pet iu> pirodaime the Jubile muft be - blown upon that very 

O 2 day 

jQQ ibeSawttTreafiny. 



4iay 5 t^^htrein the pcfiplc had been affiifting <!hcir fouls for 
their fins : Acrrforc now » if there beany foul that hath been 
humbled before the Lord and hath been afflifted for fin $ be- 
hold this is the work that U now to be done , to blow -the 
Trumpet of Jubile to fuch a foul, and to proclaimc liberty in 
the name ofChr;ft unto you, and as the Pialmiftfayes^. Pfalm. 
8p. 15. BkJfcdisttefeofletbatk^awttemfitllJpuHd. It is tran- 
flated by fome^ they are blefled that know the joyful 
found of the Jubile. Now this Jubile having reference to our 
Jdbile by Chrifl , blcifed are they that heare this joyful found 
that we have here in tiie Gofpel. 

Now the firft thing of this joyful found of die Jubil^ahd 
liberty we have proclaimed by Ghrift from the law, is this, 
thou.Chalt not be caft for thy eternal e({ate by the law $ the law 
may terrifie thee, but it (ball not call thee ; indeed it muft caft 
the children diat are in bondage to it^for their eternal dftatej 
but if thou beeft a beliprer in Chrift , /if thou art a ehilde of the 
free woman^diis is thy liberty , I fay,thou (halt not be caft for 
tl^ eternal eftate by the law , we doe not love to have any bu* 
finefiirofgreat concernment to be caft by thofe that are rigid 
and feyere,. be of good comfort O believer^thou haft heard of 
much feverity in the law : but the great bufinefle concerning' 
thy foul and eternal eftate^is above the law; It hath nothing 
to doe with thee; thou heareft many times dreadful threats of 
the law, and thefe threats it may be doe often terrifie thee,and 
thou art ready to fay , vyfao can ftand before thislloly God ? 
but peace be to thee thou believing foul , for thou art fet at 
liberty from the law by Chrift ; and this is the firft joyfii j 

Thefecond joyful found of liberty thou haft by the Go(^ 

fel, is this, thy law-giver is no other then he that is thine hiis- 
and> thou haft to deal with no other now , in the matters of 
thy foul but widi him that is thy hu^wfi:and thy advocate 
by whom all is rnlcdyjobn x.2.i. Ifwe^i»e have an advot:ati 
ffitb tbt Father ran aivocaU^ that is, thou haft todeal non^ with 
fchrift thy law-giver , who upon every trahfgr^pn,prefent}y 
is thy advocate with the Father > who fiands up to plead for 

. thee 



Th^SinntiTresfiny. lOi 


I thce^ and to anfwer all acdufadons asainft dice; Ifay, he chat 

undertakes for thee^ and engageth all the intereft he hath in 
his Father 3 for thee , thou haft to deal with him", for thy 
' Uw-giver, about thy ibul and eternal eftate^ and this i:s the 
ftcond joyful found thou haft of the Trumpet of the Ju-. 
bile of the Gofpel, of the liberty thou baft by Ghrift. 

Thirdly , being defivercd from the bondage of die law, 
this h now thy liberty > that thou art made a law to thy 
felf. 1 meane thus : there is nothing now required of tbee 
but it is Written in thy own heart: God writes his law in 
, the tables of ftone : and all that is required of diee in o- 
- , bedience to it, is written in thy heart : To that thou doeff^ 
. not now (b much yeild obedience to the law \ bccaufe oPthe 
condemning power of it , and punifhrnent due unto it> as 
— " froni a principle of love to it : For we muft know , that 
we arc not fet free by Chriftfrom obedience to the law, we 
are bound to obey the law ftill$ btit here is the difl&roice,. 
we are not ftrvile to the law , wc keep it freely : thou^ 
keepeftthelawnow, by bdng a law to thy felf , and ha- 
ving m that God requires of. the« in his law written ini 
thy neart , by the law of fanftity that he hath given diee; 
that is . the third joyfiil fouiid. ^ 

- The fptif th joy&l found , Is this j hf the liberty th|p 
haft now by Chrift 9( this is thy condition^) that whatever. 
- thou doeft, though there be never fo many imperfcftiohs 
in it I yet if God can fpy out but the leiaft good thing iir 
thee, he will take notice"^ of that > and caft away all the 
. evil : if God fee* but any^ thing of his own fpirit in thcc> 
he will be fufc to take notice of that If ther^ be but one 
duft of Gold , though it be mi5ct v;ith abundance of drofle, 
God will not loo(c it , but will findc it out : God he is 
notftri£kto mark what is doneamiile by his children r but 
ht IS ftria to marke what is done well by them. Indeed 
tht law telh us, nay a moral nun will tell us, thats 
to make an adion good, all circumftanccs muft coiicurre : 
but the liberty ^of the Gof pel tells us, that where there is 
any good , any grace in an aftion ^ God obfervesand takes 
1 * notice 


109 . lUSdmtstn 

noact of it. * Ta give but one infiance for thU^ a&ditU 
an cJccdIentone tor this purpofe^ fHer i. 3. 6. the Apoftic 
|iropounds Smrah as a psit^rne for good women , EviH as 
Sarah ohejtd Akrah^m.y calling him Lard. Shee ncver^alis him 
Lord ; bac then when (Kee did k unbelievingly , and yet 
God takes nodce of that word 5 and never mentions lierun- 
beliefe. No!!ir Sarak tvas a free woman,and diis is the gracl« 
ous dealing of God with the free woman ^ and |f thou4>eeft 
a child of the finee woman^ this \s thy priy tledge^thatGodwii 
take notice of every good ii^ion thou doed Ifai. ^f,A bmifed 
fftdjhaUktntt htak^^ and ti>e fmaa^mgfiaxjh^bemtquench^ 
The word iignlfies as foon as eyer the &^ begins to be black, 
God will not rejeft it :. To that if there be but the leaft d^ee 
of good^ it is accepted. And that is tht fourth joy fid found by 
the GofoeK 

The fifth jo3^1 founds is this 3 (uppofe thou canft not doe 
Ay thing) yet if there be but a will, a deiire in thee , God ac-* 
cepts that will for the deed. Many carnal hearts pleafetfaem-* 
ieives with this, but this is the cafe of th<^ that are (et at U«> 
berty by Chriil : i)erhapsthou canft not pray 5 I but pr^ent 
thy felf before God, as the Apoftle fpeakes , and that wUbq 
accepted of God j and know if there be any cxcufe to be made 
for ihee , Chf ifi will finde it out, and make it bdFoie God for 
thef$ that is the £fthjoyfol found. ' ^ 

TTiefixt thing wherein the liberty lye have by Chrift con- 
'^fts,i5, that though the Gofpel caH for obedience , y et it doth 
it in fuch a fweet and loving way that it would make any 
heart in the world iniove with it, itdraw^^by the cords ^f 
love. 2.0r.5,20. N$w theK vt are antbajfad^rs for Chrift^ as 
though God did befiecbyou by m : we fray you m Chrijifiead^ be ye 
reconciled tol3od\ ^xkd Philipa. 1. If there be therefore any confi'^ 
lation tnCbrifty if any comfinrtafiove , if any fdhrsifffip ^ftheffirk^ 
ifany bowels and marcieSyfidfiBye my jey^&c. TheGofpel codiesi 
not as the law upwi mount Ji«^i, widi thunder.^nd lightning, 
anddarkneflcj but it comes in amlldeand^entle way, and 
by that allure and draws the foul unto iliw ^ and that i$ tb« 
fet Joyfal found 


7heSahirttfe»lky, 1% 


The ftvcrtth joyfiil fomid of the Gofpd 1^, that the Gof^ 
t\ and liberty of it comes ^ as gently » lb with abundance of 
tfe and ftrength , together tt^itbit : it conies as the fpiric is^ 
and where thcipirit i?,|:herc is power , ^sth^ Apoftle fpeakes^ 
I remember Luther hath this note upon Btntt. 8. fayes he ^ th^ 
law is a rpirituallaw 9 beCaufe it is the lawofGod^j but it 
isnotthciawofthcfbiritof lifes tis the law of the Gofpel 
that brings the fpirit of power and life along with it 5 there 
goes a vertae together with the commands of the Gofpel to 
firengthen the foul to obedience ; And the Gofpel give^ 

Sace and ftrqlgth l>eyond what Adam had, two way cs ^* 
e grace that Adam had was onely a power to doe , but 
there was not. the will and the deed, given: but the grace 
of the Gofpel, it gives both the power , and the will, anrf 
the deed. 

TTie eight joyftd found of the Gofpel, is that tender 
l^ity and compaiGon that is in God to thofe that are made 
free by it. iliis is the difierence between the fins of thofc 
that are under the law, and thofe under the Gofpel: t|ie 
feis of thofc under the law niakes thtm bated 1^ God: 
bur the fins of thofe that are imder the Gofpel, maker 
them pityed by G6d. 

The ninth loyfiil found is tfaisnhe Gofpel hath a mighty eC-* 
flicacy to mcft the heart, andtorefolvc it intoforrow and' 
Hioumihg, 8t f uch moaming,that is one of the moft acceptable 
/ things to God in the world 5 the law,, 1 told you, accepts noc 
of repentance^: I, but the Gofpel doth.;- the teares of repen^^ 
tstnce that come from believers > next to the blood of ^efus ' 
Chcift, are the moft precious things in the world. I fay, next 
to thedropsof the WbodofChrilt, the drops of tl^ teares, 
coming from Evangelical repentance , aremofl acceptable un-^ 
to God: That is the ninth joyful fourldC ^ 

Tenthly, another isthis; the Gofpel it comes with hea* 
ling : as it hath a melting power, fo it hatif a healiAg pbWer. 
Qiriftisdefcrtbedtocome witjh hejiHng;in.hir Wbg$ : ii^ater 
* makes the limeimme tHe morb j. bdt btfc'wWcH p'^vfe^s d^- 
diorthingstoburm^qctendbbwar: foti^i^'^^ of 



104 Tke S^i^fTreaJky. 

" ^ ' . • . " ' ■ 

thcGofpel, ChriftwasanQOintpdfor this purpofe, to heat 
theC) and to quench thy luft and corruptions 9 In Z/liri. 57.18. 
wc have an excellent promife > vtrf. 17. Be went mjrowardly 
inxhewfyvf his hearty .mar^^etdiat followes^ I have fitn his 
wayes^ andl mil heal him. * 

The dcvemh joyful found is 5 that noW being fct at liber- 
ty by Cbrift , though thou doeft fin not oncly againft the 
law , but againfl the Gofpel, thy fins againfl the Go^Tpel (hall 
pot have po^er to root oUt any habits of grace, ; but ' ftill the 
grace of the.Gofpel will uphold the habits of^race in thy 
foul. It is otherwise with the law ^ for one oronce againft 
the law doth riot onely root out the habit thatls contrary to 
that offence 9 but all other habits alfo; but the grace of the ' 
Gofpel is fuch, that the habits of grace within us are not. 

The twelfth joyful found is this -i the Gofpel U fo full of 
grace that it takes advantage of our mi(ery ; this is a good, 
at^UQient of the toiour of the Gofpel , Vaxim my Jin Lord, . 
for it is pre^\ , flran^e argument of a childe of the bond- 
woman^ but a good argument ofachirde of the free-woman ;' 
and tis Gods argument Grii.8.2i. I will not deSroy the 
world aeaine > for the imaginatioifof mans heart is evil from . 
hisyoutn*. , ^ . . 

. .Thirtecnthly , Another joyful found of the Gofpel is this 
the Gofpel prodaimes this liberty to us, that all uiat is n-* 
quired of us may be donci and accepted^ by and from another/ 
namely Chrift. 

Fourteenthly , Further the grace of the Gofpel (hewcs a 
lyay wherein God (hall haVe all the wrong made him up^thac. 
ever thy fins did him : for fuppofe the Gofpel had proclai-. 
mcd that God wcr^ willing to pardon , mis were not c-' 
nough 5 a^s long as God Rood wronged ; but now thfe 
Gqfpel doth not jo^ely prqclaime to thee , that God is^ 
content to forgive thee all'thy fins > tut it tells thte of a 
way how God f^al][,have all the wrong made up that e*\ 
ver thoii ^afi dope hiiji^; arid this Son that fets the^ stf liber- 
^>,ha€t^ imdcrtakeait^ and hai;h done it» 

- - • '^--^ , - ' FifbeenA^ 


The Saints treafnrj. i Q 5 


V Flfteenthly^r And then another loyfal found of the Got 
pel is.this,:Tteit there is a moft ab&lutc perfcft righteouf. 
ncffe made over to us; the righteQufnefle of the Son of 
God is thine , made over to thee , to be prefenteif brforc 
the Father for thee. 

Sixteenthly j ftt further : there Fs this joyful found of 
the GofpeL: It procl^imcs admirable promifes, glorious 
and higa things ; even the infinite Treafures of Gods 
grace : ^he San is- come from the bofome of the Fa* 
tiier, and hath opened the treafures of the grace of 
God 5 and hath difcovered thofe things that were kept 
fecret from the foundations of the world. 

ScYcnteenthly » And yet there is one thing more, 
that Js ncceflary for the full confolation otthc li- 
berty of the Gofpcl, and this bleflcd Jubile, that 
it may make a Jubile indeed in thy heart ; and that 
is this : that fuch is the covenant of the GofocI, 
and Chrift hath fo undertaken for thee, that it iball 
never be forfeited : this is the ^11, rich, and glorious 

frace. pi the Gofpel, that now Chrift hath underta- 
en, and engaged himf(|lf to the Father; and the ^- 
thcr hath promifed , and hath engaged his own truthi 
and mercy 9 and -faithfulnefle, that this covenant flull 
never be forfeited : yea * the very condition of the co* 
venant that is required of thee, is tliat which Chrift 
hath undertaken to the Father to performe in thee. 
If perfcverancc be a fpiritual blefling , it is part of 
the purchafe of Chrift, and muft ftand : and there- 
fore peace be to thee, thou art in fuch a condition 
as thou canft not forfeit and breake the covenant ; the 
marriage covenant between thee and thy Saviour can 
never be diflblved^ 

I (hould now have (hewn you a little more the 
bleflednefle of this liberty, that all thi$ grace comes 
In and by the Son 5 not from the bounty of God in 
general, t)ut lA a higher way, by the Son of God we 
come to be fee at liberty , by bting made one with 

1 P him 




Tit Stints Tthifiay. 

^ • — - - _ - — -_- - ^^ — ^ 

htm who is God and man, the licire of all things^ 
and fo arie made co4icires widi him. But I muft hat 
htcikc otf. 

ibisStrmww^asfreacbt April 31.1641, 

^ X 




V * ' 



■f . . 

► » X 

' » 

' ; V 



:' ; :. ! . 




UEBK.a.v. 27« the latter end of tlie Vcrfe. 
Bt4 aftfr tbk the JMdgeaumt, 

HefcopeoftheHohrOhoftinthisEpiftle^ is toproYC 
the excellency or Chrift : chat he. is the Mefliah 

that was to come into the world \ and that al^ the 

t^pes and ibadowes of the law pointed at him : And a A)ecial 
part of theEpifile is to fliew the excellency of thePridthood 
of Chi-ifl^by preferring it above the Pr iefthood ofAatm : and 
atnoilgft o^^^ ^g^nl^ 5 in this^that thefe Priefts didofl&ru^ 
£icri&es often 5 bat Chrift o&red himfelf but once ; and this 
onceoftringof himlelfwas available for ever 9 and needed 
no furtlicr offering. And this the Holy Ghoft doth illnftrate^ 
by cQijn^aring theefficacy of Chrifts fumring^ ^h th^ ^^f-* 
<y of what a man doth here in tfaisworM : tt^t asiheaftioni 
of men here in this world ^ whatever* tliey are , whether good 
orevil^areaviailablefor ever; whatte man doth in thislife, 
accordingly^ when he dyes he comes to be ftated eternally : (b 
ibe death c^Ckrift it is avail^Ie for ever. It it affoinud'fik 
9Km(moe to dye^itndtbmcmHes^ig^iinent. 
\ By Judgement here I cloe not think the Ho!y Ghpft intends 
rfpecinJly the judgement of the great dayiX thoqgh.it be true, 
that afcerdeathtfaejudgeroentc^ the great day willfbllpw) 
and all men muft come toju^ement ^ but I . ihal) tiot ^Q>^a^ 
enewordoftUe judgement ofihat day .^ But there is intfch^ 
judgement that I conceive is the ^ititerit of tlA? Holy Ghoff hire^ 
ayftd thai i< the pardadar|udg«ment timt paffedi upoh tfttf^ 
fold imm^diaiody aftck* 4eadi § wfaich h theftttetpg 4JI 4fae 

p 2 foul 

April a^ 
1 541. 

■II J I* ■ U M 

io8 Tke Saints Treafmy. 

foul in the eternal condition of it , either of happinefle or 
_ mifciy. , . ^ :< 

', While men live hercjthcir condition is not dated by any aft 
of God ('though in regard of his eternal purpofe it is tlie fame 
forever) even the Sain tsthemfelves. would be here in much 
ha2zarcr and danger about thdr everlafttng efbite fin regard of 
themfelves^and what they bavea£tually befiowed upon them J 
were it not that ^h? gr^ce of God^is above them i the people of 
God in this life^are not without many feares and doubts about * 
their everlaffing condition ; and what would many poor chil- 
dren of God give to be delivered ffom their feares^ and doubts 
' which area grievous burdien to them 5 that they might never 
have feare or doubt more about thdi* eternal eftates ^ Well, if 
thou beeft godly* in a little time it will be fo with thee : this 
Is th^ goocf that death will brine unto thee ^ that after death 
Kidgementvdll come to thee s that is^ thou (halt be fo aftual-^ 
|y Ifcitedi^ thy everJafting condition, as to be beyond all 
hazard about it ^t tKt>u (halt be beyond all feares, anddoubts* 
^Mid temptations^ thou (bale never feare more, never doubt 
more, never be tempted more , never more lofc any of the 
(good that thou art poflefltd of:ihis is the judgement that comes^ 
to the Saints after de|ith« . . 

And on the othcr^fide^ wicked men here in this world areV 

iiot withoui: their hopes and -confidences that all {hall be well 

with them : but after death comes judgement to them : that 

19 (z,svr^ hi^tit trunks jif '7.) yfhtn ^ viricked man dietbi' 

his hope periiheth ^ he is fiated in fnch a condition as he is* 

lievcr like to have hope of good more $ lie is ' paft^ll hbpeand^ 

|)OflibiIity 6f ever receiving fiirthcr mercy f roni God : and thf ff 

isthe meaning oif the Text on both hands., that^j^^ death 

corns Judgtmcnt. Whatfoever mens conditions are here in' 

this worl% though the Saints have many fears & doubts aboui. 

dieirrefiat^s, yet.I fay immiqdi^tely after deadi,they flull be fo* 

fiat^land squally po^eff^d of 'hjippineffe,that they ffaall vX9€t 

doubtiifore. And howfoever wjcked men in this w<:a?ld hai^ 

0iaAy hopes and confidences, and blefle themiehres in -their 

Vray^ yet imoKdiately after death aU fluiU vaBifii> for- then' 


judgcment(faaI|cQmc. jF^^hathtbisexprcffionjFa^.8. 141 T}fe 
%&ptofthebj/focriteU^ftbefpidn%mb^hcfpinso\Jito(h^^ own 
ipiric ji cuftning .wcb^ bat mc bdomt of Heath at once dalhetb 
it all^ay > for immediately after death becomes t6 judges* 
ment. : . * 

, This then is the doftrinal conclufion we are to handle 
outof theft words th^s opened unto you, 

Tiat the anelj fime thm men have t$ fnviie far their iUrkall 
coftditmyis the time eftbis Ufa : if it be not dene bere^ there is m 
help iifterward^far after death comes judgeinent. 

I {hall defire to handle this point' fo £irre as it may be a- 
ground to work upon your hearts^and to ftirre you up in the 
timeofyourliyes; 10 m^ke all fiirc teween God and'y4>ur 
CoiiU*yfer after death cemesjudgemm$t. . ' 

This point that I am now to treat about , it is one of the 
inoft ferious x)oints that concerns the children of men:and ufii-* 
ally one of tneiirft^thifig$ that the Lord fettles upon the hearts 
and cpnlcicncesjofthofe whom he . converts 6^ himfdf.^ For 
amangbing^^ninwayesoffin and death) to bethink him-r 
&lf>LordwbereamI? ^,hatamlddmg? what is liketabe-^ 
come of me? ,wheref(Mrp.wasI.bQfBeL? wherefore came I inta 
the world )^ what have I to doQ h4re ? Tb^n God anfwers, thac 
which thou b^ to doe here^ ^nd.art fent into the worldfor^ 
is^t^ malce provi^o^ for e|f (nlty : tis about this great bufineflb^ 
to'm^^ up all between God and' thy foul ^ and look thou 
t>eefl careful in it : for though thy life be (hort and uncertairiey 
yet this great bulinefle doth depend upon diis fhort and uncer^* 
talne time of thy life ; aiiid if it be negleded in thl<t little fpdce< 
of;time I give unta thee,, thou art loft andvUndone for everirf 
for; prcfcntly after death comes jiiclgetnoftt i and^ you 'ihall be' 
then fiated fo as diere can be no alteration* It is the 6b{er«* 
vadon of the School-men 9 that what did befal to the Angels^ 
that finned, that in death befalls unto wicked men; diat is, as * 
the Angels upon the fit^ .aij oft fin^ tjreirr prefcntly ftatcd i n sm 
irrecoverable cQiidition y fa, wicked men, ynhdi they* dye arc: 
fiated in an irrecoverable co]l4i<^lon. Ii^ is true while we live^ 
in this worlds xhQugbw€;acjq finful^yet ourfbndidoiL h to be- 


,.l . I I p— ^ip— — 1— —i— 1—— 1^—— >W<lh 

izo Ti^SuMfTitt^igy, 


lookc upon 7L$ better tkcR the ccmdition of tfat felkn fm^As } 
there is BOt here fitch an ^,&naAl S^in^ of fii ; hat when once 
4eath Homcs^ a wickeor maoris thbi fas cUe Hme comlition whH 
the devils themCelves : .tbit if ^ hh GoncUllon is then foflated 
and made as certalhe and fure, and as irrecoverable as any of 
the Angels that &mcd While we preacKcomen, though never 
fo wicked^ and ungodly , becatlfe an adiual fudgenficnt (fixdi 
as thcTexi fpeakeiof) is not paft upon thMi , weareto offb 
flrace and ittmry to tncm in Chrifi ^ bM if this offer be neg-^ 
feftedfora whiles ifthe twine thread-, the fingle thread of 
t)iy life be ohcecut^ then thon art gone for ever^ Fcr aftt^Jeatb 

. InrthemediutionofiAispoittt^mtfcMnkilcaklnotiuitloob 
upon God^as beholding all thechrldptnof men,1n thdr fallenr 
loft iinfal and ihiferable dbte with pity and eompaflibn;^ 
iay ing) pow creatures dicy have finned againft me , and have 
made: thdm(elves liable to eternal wrath 5 Which they iind^r'^ 
fiandniOt 5 whichcheyarc not ablt t&beare; welP^ alitrle 
timel wilt ^ant unto then^^^toTue out theii^ pardon 9 and to 
eodiein and make op theii^peacc with nie : and I will give 
them meanes for that end : but let them look to theinfelvest 
for according to the improvement of the time that ( now give 
them» fo ihall it be with them ti» all eternity : if they n^le^' 
iXy they are^onefor cv«r^ meixy then fhall doe them no good : 
fo that the cenournponwhith we all hold our lives, itis:iio 
other then as a male&ftor condemned to* dye 9 whro hath 
granted to him tbi-ough the favour of thePrince, a little dme 
ofreprieval) and fome indmation withal given of ^poffihi-^ 
fity in that time toTue out his patxion; and accordiQg as hc^ 
l^ends thatdi]ie9> fo it (hall be with him for life or diath. 
Thus I fay we all hold our llvei, we are all condemned be- 
fore the Lord : onely God hath out of his infinite grace pro- 
vided away and meases- of ftlvation for the ^children of qmt^ 
aiidgives us a lictte :t|me Vvjut^ kilow liot , Hqw long. Whether 
two or three da^, bfftab k^^ as We litc^ to look about 
us , t;o provide textile making' of bur peace with him; and' 
if that be neglefted^ • aU is gon^ 9 aiid we tee undotte for ever : 

. great 



. the Saints tru^iary. iii 

gneit things dicn .doc dqpend upon thi^ unc^aine fmall 
dale of bur Uves. It is reportie4 oi dttngnier ^ chat when he 
wntagaiiifi any City 9 he did ufe to £et up alampeburnine) 
. and would make proclamation, that whoCoeveT came in whUe 
this laaipe was burning, (hould iinde favour and have his 
life; fetttwhofoeverftalidll this lampewas out> hetvasbcK 
% dead man, and nuift expe^ no mercy $ brethren kfiow 
chat Gbd hath fet up a lampe), and our life is this lampe $ tod 
God proclames> Whpfocver comes in while this lampe Is 
burning , fluU finde mercy $ but if you ftav tiU the lampelbe 
out| diereisnothlngbutetcdkilmiierytdDeexpeft^d. Now, 
thkiampe df yoiu: liv^s may notonely goe^nit uport the con- 
fumption of the oyie ^ but it may be ppt.o^t by accidem^ 
meanes ; and if this laxnpe be once out 5 and your work not 
done, you are loft for ever. We read 1 Kings 6. ^. Ui^t when 
S^obmm i;tras preparing die Temple , he made .all things fo 
really before hand ^ that there tvasntinoireofajee or hammer 
btttrd'Cbere : Whofoe\rer Ood imendeAi fora livingftpnein 
the glorious Temple of Heaven, fccifquares and fits them, 
here 5 there is nonoyfe of repentance and forrow for fin after 
this life ; what is to oc done^muftbe done here $ nothing will, 
doe it tiereaften Whatfmvir tboukafl to ioi i doc it^^b aH thy 
m^yfi)rtllierr*isnoiM4U 'mr de^o^ V nifkfi&r^lcdge , mrrn]^ 
d$m mi,be^aiie iMihet mu g^Jk ^ 'Eidef. 9i lb. and phaptej: 
1I» verf. 5* l6» the fUci wiit^ thftteefalltth there it lyetb. 
Which way than fallcft wfwAt'thda d^^ft \ that way thou (halt 
Ke eternally: ifGbdward^ then God is thine for ever: if 
fiowiard, tbenmifery andd^^foilftidhi^^^^^ ever.. Eccfr/, 

12,7. thenpan ihe di0 V^fk toike. emi^ m it was , 4nd \bl 
ffitit fhallretHmeiiHtaChdifi^gatii it. The fouU of wicked 
men doe retttme'to doid that gave them , as well as the fouls 
€^ the godly ; diatlis^ they doe prefentlyTeturne to Gbci to 
i:eceive the &nience of thdr eternal docr^ from him, and 
tofeAatedinth^f^everlafting conditio^-, there is' a mighty 
dhaogeinthe.ibtil ,. imitii^diatdy ifter^tiy departed from the 
body, and is brought t4 ftaM bc^e the glorious God , to 
bc^tedinics eternal condition. ilWe'iire twelve hures in 


1 (a tbeSamtf Ttedfurj. 

. tbt day (faycs ChriflO vfbfrm^s mm nuj » mrkf ^^btatlie 
^c^ms when .np na^ cmiwrki ^ahn 9*4* The t imc of thie life is 
,thy working (inoe:!^ but the ni^ris romilig > and then no 
man can , work. Rcvel.S.S. And I lt>ok^d i and Mold a fait 
harji^ Mfid bis name that futon him was dtath^ and hdl joUwtd 
biw.\ ,Hc|l immediately folloWes death 9 where death fiirpri* 
•aetha^y in ^dijeii? natUfcal /Condition , that have not finiitied 
» the work' of mrdking their {fcaec withGod, 2 C^. 5. 10. Wt 
. muft: ifllapfeare before the judgewent feat ofChriJi , to receive ac- 
, cording to what ve have done iff the fie}hy whether it he good or bad* 
,It is not axcrding to what we dbc afterwards j but according 
to.whac\^ehavef(V>iie,hereinthtfie(h9 fo it muftbewkh'Ui 
ft r ever. There can be no repenting , no believing after thl^ 
life s body and foul being parted^ the whole man is not capa- 
ble of a work of God upon it. 

And befides, immediately after deatb> God takes all meanes 
away : youihall ntv^r. heare Sermon mort^ never have admo-^ 
^tionmore, never bavc good connfel more, never have any 
working of Gods (pirit.more* to draw ybur fbules to Chrift. * 

And not onely fo ^ but 6od then withdrawes. himfelf fo* 
(ully> In regard ofall the common worker of Jiisfpirit, that 
there i$.a kindeofflati^g the foul in fin f which yetcannot Co 
jproperl^. in regard ofCpdhefaidtobennas cvil>i) ib that it 
ihall be impoiufakle fo^ to doe any thing but fin; aathc 
Saints tnough while they live here, they have naany lufts and' 
corruptions in them^yet immediately after death their fouls 
arefo Fqlly poffefled of the fpirit^ that thed they cannot fin ^ 
fo on the cpntrary ^ 4:hqugh wteked roen wkirlc thdy live here 
have divers common gifts of (jode ipiriti , and many reftraint* 
upon them ^ yet immediately afier death , they are fo fully 
feparated fi-om (^od^and Godf fo fully withdraws himfelf from 
them, that Itisimpollible for them 'to doe any. thing elfe 
buciin and rebell i^§ai|ii|; GqJ^^ apd i>IaA>beine him to his face. 
There was in Adavi in inipiOicency a pofwility * iiot to have &i« 
ned J th^i^ is in us j while we live in this world ^ an impoflt- 
billty but that we.ihould fin j : but .injd^e wwld to come there 
is in the Saints an impoffibility that ever diey ihottldfin : and^ 

.. ' look 






look how the impc^ili^ is on the one hand with the Saints^ 
Ibis the impdEEbility direAly contrary on the other hand 
with the wicked : therefore die wicked muft needs be ftated in 
aneverlaftiDg evil condition. There is no more pojllbiliry. 
£mr the damned fouls in hell ever to doe any thing bat to 
blafpheme God , then there is a pc^iUty for '. the Sainu ia 
heaven ever to fin againfi God. 

And yet further, at the great day Ghrifl giverop the king- 
dome to the Father > aind then there will be another manner of 
admin^ftration then before ; Chrift will not then be exercifoL 
in the/iVQrk of bis mediatorflup, to. mediate any further for 
thoft for whom he did not mediate ki this life. And prefently 
after the reoaiation of the foul froip the body^y the ipiritof 
God wholly departes from the foul y and the wrath <»of God 
is let out Co fttUr into it ^ that it breaks the foul > and fflUiip 
every. &culcy of it: fo thacit is impoflible iit regard of the 
ftrong.. current of divine wrath that cardes:the foul along 
With Hy tlu|t:ever it Ihould be exerdfcd co all eternity any one 
moment ia aoy thing but ooely in bearing oftonnenc , and 
divine wrath« As the Saints fiiall be filled ap with the pre* 
fc^e of God y and carried on with fuch a. ft^ong current of 
divine mercy , that it fliall.be impoffible that their fouls fliould 
Wr to all etiernlty be e3s:ercifed in any other thi^g but!in: due 
i^}'oy o^ent of <?kxl^ and livmg' to bis^^:aUe : fo , iOn ' ihe. <uj1(^ 
contrary is it with the wicked % therefore after death mere 
is a ftating^of both. I will enlarge my felf no. further . in the 
opening of this point^but come prefently to apuly it , for this 
jpcHnt is applicatory rather then doftrinal > ana I. fliall content 
my (elf with. thciE^ oa fotirc branches, of applicatb'a and (b 
coaclude. ^ - , > / ^ . . r • K.^' :" ^ ; 

' . In the firft' place , hence we may fee what capfe wi have tj> 
bleilcGodfor the continuance of our lives> efpeciilly any 
that are here diis day » that have not throu^ly made dieir 
peace with Cod^ that, are not upon ceitame and in&llM^ 
term^s in this greait bufinefl^ ot providing for thdretemal 
eftate^. If there remaines bujL any doubt in thy heart codcxr^ 
iiing thy eternal condiU5m y and if the fear^s of e^tiiii^.ha^ 

Q^ been 


been u{)on cb^ feiric^ou wilt from this point9 that hath been 
thus briefly ^oken to, fee caufe to biefie Uod with thy £icc up 
on die ground>adoring the riches of his grace that thou arc 
alive this day ? why, becaufe thy life it is the time of making 
up thy peace with God) it is the time of providing for thy eter- 
nal condition : if thy life be at an end^and this work not done, 
then all is gone , then judgement comes , and thou wilt be 
kifallibty and unalterably mud in a loft andundone condi- 
tion. O therefore its well that thou art alive this day; if a 
xhah have a great bufinefie to doe that concemes his whole 
eftate, or life 9 and it mufi be done in a v«ry little time, O 
what a favour would he count it , to have his time lengthned 
but, tbough but a little, becaufe his buiinefie is ok great 
weight, land he tfainkes with himfelf, if 1 mifcarry in it, I 
am loft and undone for ever : fo all thofe that have ever liad 
ferious apprehenftons of the infinite confe^uence of what dt^ 

Sends upon their lives here, they canno^ t>ut fit downe and 
IcfTe God for lengthening out dief r lives ^ for the time^of thif 
life is a happy time » it is a day of grate , a d^y i)£ iahation* 
O how happy would thoft poor creatures , upon whonr thia 
Judgement is paft , that arv fbited in jtheir eternal condition, 
think themfelvcs if they might have but one day wl^reinic 
might be (aid , there is a pofli^ility foir them to niake provi*^ 
fion forthemifehref concerning' their eternal eftate 1 As tliey 
were notlong fince , {o irt ihoa now : and therefore^ know 
iiow to prize thy life. O the lives of men and women^( efpe^ 
dally fuch as have not yet done that great work}^ are^ortk a 
thousand thoufand worlds. I remember I have heird of a 
Cpdediofa great <^hntkman,who being venrfick, and Phyfi« 
tians telling him that there was no way for him but deaths 
0,|&y es b^that I niight Ihty Aoa^. it were but a s a Toad ! 
ind indeed what man or woman is there^at hath not got a 
thorot^ and Scripmre^ofluranee of this great work that th^ir 
|HBaeeismadeupwitb6od,bncmay upcm very goodgroimd 
tif fickneffi be upon tlnem^efire to livethocigh but as^a Toad, 
Vcaufe fiich great diings d»end upon their lives here in tl^ 
Vtald? Bretlimi» dlocbutlaythis 10 your owb hearts upon 


the Saints Tredfury. ' ' 11$ 

ihious mtdicatiofa of diu tbac I am now fpcaking of. What 
If (?od fixmldcooie now to this Coogrcglition 9 «nd fay to.t# 
voyoneofvou^ Well ^ now the time liiat I have given ypa 
CO provide for your ecemal eftate^ i» at an end 1 If yon have 
done y cur wonc y well and good > you fliall be faved and pof^ 
feflceccmal glory; but you mail: be cafi according to that 
which is now donck 1 feare if fiidi a^mcflage (bould come from 
heaven to many of us > it would it^ke bur hearts to ake with^ 
in us , and we (bould cry out , O Lord,gtve me a little fpace 
before I goe hence and be no morefeen : O diat I might yet 
have a liitle more tfme. Suppofe God had taken you away 
whm he took away fudi a kinfilua or kinfwonian of your% 
(bch a neighbour or friend 5 anddteth had come thfn> and - 
judgement had then been paft upon you ; whidi way doe you 
thimie yon muft ha;#e been cafl ^ canliot fome of you renlem^ 
ber^ that^if^dd had taken you away at fuch a time ^ or 
when f udi a one dyed , you were theq in fuch a cafe ^ that you 
have caufe to think you tiad bconiterfiaif^ly ftatcd in a condi^ 
tion of eternal iniieiy I therefore blt(& (Sod that you are alive 
at diisci^5 toheareof fuch a doftrin'e as this is ; that fo 
ioi^ as you live>God gtve^ you time to provide for your eter* , 
naleftaic. Tfidm.jh.^S. the Text fayes ^ G§ddidH$tfiirteuf 
Mlthiidrngtr^kutcalkd ba€kibii matbi when fickncfle cornea 
upon men and womm^ foiiHi: part' of Gods anger is let out ; 
I , but if God had let out his anger but a little more , whac 
would havebecome of you ? ^011 had been g(Mie r opeftroadce 
more had caft you for ever. 1 3 but God was pleafed to call 
back his aiisct) ^nd did not iHrre up all his wrath. O 
blrflfe God forr fparifag.you 4tfuch a time ; for cei'cdinly 
had yon died then^ your cofidition had been as irrecove* 
rable as the' Dcvrlls thelnfelves ; now tis a day of grace > 
how yoii have the voyce of die Gofpel^ and the glad 
tidings of falvation founding in your eares : but then you 
badbeen paft die time (rf'gFacc, ^praying, and paft repen<^ 
dt^riyow that you arenotpgft this d^y you are to priae 
your iives. And brethren know' wherein confifts the vrorth 
of your Utcs j and the continuance of them^ there Is^hor^ 

. Q^a rible 


7he SaiittsTresfitiy, 

m\t If 

lible impudence in fome men > they would £iinc have dielr 
lives lengthened^ to have their lufts more fadsfied; did God 
give thee thy life for this end? no^ the end why thoulhouldft 
defire to live is^ that thou mayeft have further time to make 
provifion for that which is of fuch infinite con(equence, wiikh 
if it be not done, it had been better for thee, to have bem a 
Toad or Serpent , or the vileft creature that ever lived. O 
that we had kearts to give God the glory of our lives ^ and 
to pri^e our lives anght i excellent effefts would proceed 
from it 3 were our hearts wrought to thefe diings. 

But Secondly y If the onely time that we have to provide 
for ecernity be the time of this life, how then are thofe to be 
reproved that miipend dind fqtiander away this precious time 
ol their lives about vanities 3 and n^left the great bufinefle 
that they were fent into the world for ? If fuch great things 
depend upon our lives , l^en the lofle of the time of our lives 
is a moft dreadfiil lo0e $ we all fay time is precious , and it 
is fo) and the dirough-undorftanding and ai^lvjng of this 
point would make us fee time precious indeed : It there could 
be an extraft dftht quinteflciice of all the peatles in the world 
put into one, it would not be fuch a precious pearleasthia 
time of our lives , becsinfe diere is that depends upon it that 
Is infinitely more worth dien ten thoi^and W(H*lds{ however 
men and women mak^ little of their time ^- and play and fpcHt 
it away , yet there is no moment of thy time that thou aoeft 
mifpend , but for ought thou knoweft it might be the very 
apioment upon which thy eternal condition d^di depend : 
thou gocft abroad , and art morry, and jocund, and miP 
pend« thy time, and abufeft thy (e|f ; r*(ay for ought thoU 
knoweft that inftant of thy finning might Ik the very moment; 
upon which the very hinge of all diy eternall condittou de- 
pends ; and did we underftind this doftrine aright , . we 
tbould fee it to be an exceeding great evil and folly, to mCr 
pend our precious time ; men ordinarily Hve in me world as 
if they haa nothing to doe here , but onely to make provifion 
for die flelh. If a man fliould come to the City about a foufi** 
9fiSk ihat cohcenws his life ^ and the time he hath to doe it lu 



7be SamuTrtaJky. 117 

—...Mi.....-.— ....i....— — — I I • ■ r ■ - , II ■ 

were veiy fhort y how indufti^ioufly (doe you ihink^ would he 
Tpcnd that time ! every dme the clodi ftdkes^ would ftrike to 
his heart $ or fuppofe God flxmld fend a damned foul that is 
now in hell into me world againe , and Ihould fay thus to 
him, Soul^yonffa^llffoeand uve agune in the worlds and! 
will givef on a Uttletpace ^ you (hall Uvea quarter or half a 
yeare; for if it were lAit a moneth or week^ and I will put 
you in fuch an cftate that there (hall be- a pofibilitv for you to 
make your peace with me , and to deliver your felf from this 
mifery that you are under : I appeal to you , how doe you 
think fuch a one would fpend his time ? now as you areper- 
(waded and convinced in your conlcicnces, how fuch a one 
would (pend his time , fo doe you labour to ^P^d your time ; 
many would have rules to guide them in mcir way j why 
take diis rule , if fuch a thing could be , that a danined foul 
could be fent into the world again , and l>e in a poffibllity of 
another eftate y I fay, W:tzt you think fuch a one would dor, 
that doe yoti : If one (hould come and fay to him^ivhat (hall I 
give for your time that is granted to you^ how would be 
contemne tiim ? if you offer him Crownes and Kingdomcs, 
ea all the world for his time , (be it Init a week , or a day^ 
e would (come fuch an offer 3 aiid' prize one day more then 
a ttioufand worlds. Now you luvehad dayes andweekes^^ 
one after another , and yet for oiigltt yoii know you are liable 
to eternal mine ^^and vou know not Whether you have a 
week or a day more before your eternal condition be ftated 
upon you i O what need then have you to improve your 
time/ > • . >( . 

How few think of the pading away of ^their time , or that 
any great matter deponds upon th^ time of their lives here in 
this world I you would count it a great folly and madneffc if 
a man had a precious oy le that were worth a thoufahd pound 
a pinte, ana he (hould fet up a light w4t;h this ovle to talke 
^rplay^drdo^ tifiB^gahingsby $ what! a lampe inat is fed by^ 
(uchoyle, thatfiaworduhoafands! furely this lampe(hould 
be for iotx jvd^ty bufmefle, and' not for trifles ; Know 
lured^;^ > that the^me 6f your liws isr this bmpe , lighted * 



il8 7hS4ifttf7reafiuji. 


up^nd fed with fuc|i prcdou^ oylcOdo n6i: fauander it zw9f 
then a{>out trtflfs and rjiDitics $ for dtere apetarngst^f infiniit 
conccnifucnt cbtt 5Fou}it¥etodo^4n thU time of your lirtii 

. tls d:ic great charge efChrlft againft Jezfhet i' RcveL 2. 21. 
And Jgfvf b€rff£C4 ra r^0it of her fifmkMtioH y iutfif rtfimid 
nou I remember an expr<ffion of a woman that was in great 
diftrdBR:ofconickn(^V'fomc came jto her , and ^dcavouring 
what they coiild to pcrfwade Ecr that there was iiopes of mcr» 
cy for her , {he lookt Widi a gafily countenance upon theia^ 
and iaid ) C^If tiwr ^^^fiV^ ct^tiwre again z asif (bchadfaid, if 
you can call time again 9 there may be hope for me. Cer* 
tainly wedoendt.confider what depends upon tkne ; ills a 
goodfigneofan<m}tghtiiecl!ConfdeQce,4k> make confcknoe 
of time : there is inothiog puts a more^fiarioas. frame into a 
mansfpirit 9 then to know the worth of his time $ (ayes ) one 
(^in diicoveiing t^e Idfleof the opportunity of time ^ fuppoA 

« there wiere a company of j»en failing to fea , >andi tney come 
at laft to a Iktle Ilbnd that Iks iii the middeil of cbe fea ma^ 
fiy thouiand nuks &om any othier I,and^ and they goe aiid 
rcfreihthemfelves upon the Kknd, but fayes the Ahrifeer^ 
look to yourfelveSi benotfarre. off 5 be within call) fior i 
will not ftay fer anyofyou : theold moi it may be are afraid 
<tobeto6£u:rei feut thieyouhg men truft to therr 1^ y md 
think they can make balk ^ but the Idaiioer is. ^mic^ and the]^ 
are left behindeanidpcriiib: tis true$ while we are herein 
this World » Wearc jcefrdhing our ftlves; but be fiire ^ iay^ 
Gdd^you be ready when I cidl j. and Gods call is the time of 
death : noiy Ood he calls ^ and poor creaitures are not reiH 
dy i aiKl/Vthe/prfiffietcniaHy, O thcJoft oftbe^meof 
your liyesjWill be a dreadful idSe oneday y and it will pierce 
your fouls to think that onoe you had a day of grace 5 bue 
now yaa have lio. time ; judgement h now paft tipon y ou^' 
and tnc^re is no remedy* It is reported of <a woman who' b^d 
her houfe on &vt ^ diat ihe^as very bofie aadXpemr^berE time 
about favinglof tfifiei » andmdieniba^ ttane had a^chihiciiQ 
^e cradle, and forgot that ; ahdwheitfte 2ookt iipoti^wliaci 
ibe had faved y &e (aw a fewitrifiin|g things^ btit^llien ixckam 
.* ' into 

— — -^ — — — 11- • -■-■-..■ ^ 

TheSdhttsTredJmy. 119 

into her minde , ^O what 19 become of my childe !« and ima-* 
l^iniiig diat her childe had bem burnt f though it waf faved J 
fte ran mad 3 to ccvifider that flie ^uld be fo foolifli , as to 
niinde tilings of noVoncemment 9 and to foi^ct her childe/ 
Take heed it be not your cafe; you heare that timeisprcci- 
Otis y and that there are great things that concerne your 
fouls and eternal condition 5 which you have to doe ; and 
you ipcnd your time to get eftates , to get a little pleaftir^ or 
honour in the world $ but now ^ when the conclufion of all 
(ball conie^ and vou flball look back to fee what you hav0 
done, and God mall come aiid call you to an account , and 
fay 5 Well , noMr there is an end c** your time, ^ what have 
you done in this weift > Ft may be you can fay , Lordi) Ihavt 
get an elSacc , and I hav^led a i|terry and jovial life t bat all 
this while , what haft tho1i done for thy foul t what haft thou 
doM (ex eiemhy t * what haft thou done for the making up of 
thy pcacf 7 iwhat haft thou done about thofe things that 
are of fuch1n&iit« weight and confequence ? thy heart now 
vUl be overwtielmed with thift thought^ OLord, I did^r- 
mttf&f foul 9 I had no thou^ts about my eternal eftate^ I 
hafvefp^tar great deal more time in playing 9 then inpray-^ 
Ing 9 at leaft itore time in playing then I hate done in prayinjj; 
to God in private 9 to maicci^ peace with lumr howiprer it ^ 
may l>e y^u can pafle away y^ur rime mcriily here , yet ic 
ifAU be a dreadtifl thing to you hereafter y when you (ball 
know what was the buCnefle of your time, and what you- 
were borne fo|n I reioriember Bernard bath a notable exprcfti*' 
on 9 (peeing of fome calling one to another , Come let us 
be nwry ull an houre be paft jTay es^ he (fpeaking wkh indig-r 
ftadon agalnft fuch follyj Wb^twihtk^nrJUt^m ntUtbm uH 
MH houre he fdfi 9 tipff tim hi fdfl lifi^at 'paffi amj thnt wbicbtHe 
^^cy oftfy Creatir batbfefrrrt MutgtdH tbtuks u gi^e it tbee 
forrep(njfiimce 9 and togH g^itct and Huhtmm forden. What to 
pafle away tiihe in which thou olighteft t& be hreathiffg after 
that lifeandbleffidneilewhlch thou h It becdmesmeiii 

• that have not made up ^eir peace vvitk Ood9to fpend tfidr 
daycs m bewailing ^ ef dieir wM kid imfirable cqudidon^: 




■ " ' ' ^ .11 I F' 

X 30 7ke Saints treajmy. 



andnotinmerrincfleandjollicy, ia chambaing and vran- 
toonefl^) how wile thou wifli one <Uy that tby time bad 
been fpentrathq* in mourning ^d lamenting 1 layes Abrar 
iriff^toP/i'^i) Son^rcmemberthac thouinthv life timerccei- 
vedfl thy pleafures $ this life is not the life of thy fenfual 
pleafures^ but to make all even between God and thy fouU 
when God is fo gracipus as to givers (pace ibr fuch great ends 
ashedqijiinthiswprid^ he^ experts that all the children of 
mm fliould fpend dieir dayes in ieeking hhizcey and in ma- 
king up their peace with him ; in pricing his meircy y in ad- 
miring and aqoring the riches of his grace and goodnefle in, 
his Son-r but where doe we finde this ? wb^t a difieretit courfe 
>f life lis Acre in moft.men from what God. es^ped^? they 
arc guilty of deCpemce foliy that fquander away tbdr precious 
time , feeing all depends upon it. 

Thirdly 9 If after death comes judgement) certainly then) 
when death findesany man unprepared in im eftate of qnre-; 
generacy » that hath not made nis peace with God 9 .it muft. 
aeedes be exceeding dreadful brcaufe i( brings judgen^^it^' 
and dates fiich a one in bis eternal condition* jok. i8. 14* 
Death is called th^e the King of errors s and well mayjt,be 
£bi forindeeditisthemoft.dreadfiilthing in the worlds to 

thofe thatunderflsind the meaning of their own. fipful i^tp 
and conditidn ^ there is fmough in this, to daunt ; the h€fir)t.j^ 
the {)rou^eft ftubijorntft wretch that lives ppon the . ^arth 3 tp 
contjder th^tnow I am Jaunchihg into the ocean of eternity $ 
lbutGodkn6ws I have made little provifion for it; it may* 
be it is the ocean of the wrath of this infinite God that I am 
now lau]Qj:hing into^ .and inuft bein for evencertain]y(cxcept 
thou haft gooda£[uraiti^eofthev^ork done between God a^ni 
tbyfoal) the fight cf the infinite ocean thou art laimching 
into imoicdiatdfy after deaths cannot but malce thee give a 
dreadful fhrieke v^ben thou feeft thou art-iiow like tc^^ifear- 
i:y*etem$illy $ deathtakingan.ungodly man^ it is nb other 
but the. iQUtting 1 afqnder /Df the tbrcd upon which he hung ovec 
the pit of) eternM mifeiy. It is the pulling up of the flood » 
gates qC Ogds etjerna}! vratht Here wl^n afiUdions are 


7be Saints Treajkrjfi^ r 2 1 



upon mea and women y Gods wrath is but ondy like the 
little droppings of water through the flood-gatesj as you fee 
it^ flood* gatesythere will be fome leakings forth of fome drops 
of water onely ; but there is a.vaft dinerence between thole 
drops ) and when the flood-gates are pulled up y then th^ 
ftreanies gufh out abundantly : juft To is it with Gods dealings 
here in the world with ungodly men 5 it may be Gods hand 
is upon them in many affliftions^ but thele are but as fomc 
few drops of his wrath ; but when death comes and findes them 
unprepared > then God pulls up the flood»gates, and then 
theftreames of the wrath of the almighty overflow them } 
dtathtothem.willbeno other then the Sergeant of the Lord" 
of hofts to hale them to prifon : |t will be a taking up of the 
draw-bridge , It will be to them a difmal and clreadnil Sun* 
fet, that brings with it a night of eternal darkneife, and that 
will be a moft dreadful Sun-fet that (hall never have day more^ 
why t know that at death the day of grace and falvation fets , 

y to thee 3 and an eternal night of difmal blacknefle and dark* S ^ 
ncfle will be upon thee} fo that when thou art going out of 
this world^and thy peace not made with God^ thou muft then 
bid farewel to all comforts and to whatever thou didft en|oy. '' 
Now farewel thofe excellent truths of God , that I have had. 

. revealed to me : I fhall never h^re fuch gracious truths out of 
the mouthes of Gods miniflers n^pre. Wow farewel all my 
loving friends , that I rejoyced fo much in^, and all the mer* 
ry meetings that ever I have had 5 I (hall never havr them 
more. Farewel now wife , htisband , children , I (hall ne- 
ver fee your faces more. Yea farewel houfe and lands , and^ 
all delights ; far,ewel Sun and Moon and Stars ^ and all the: 
world 5 I (ball never fee you againe till I fee you all of a light 
fire , at the great and dreadful day of Chrilt. And nowjl am 
leaving-^the world and all the comfort^s here 9 and all the 
'meanesofg)raceheres and Ol^ord) whither am T going? It 
wasafpeechofPopei^^n>»9 when he was to dye^ fayeshe^ 
my foul y mjfinly ffbiiher art thou going? thou halt never be 
nierrj vtore ^ a$ thou was wont to be. It is a doleml thing for a. 
poor creature > tn^Jiofe time is at anend^ nottokaow whi« ^ 

^ R ther -— — I 


laa TbeSgmtstruJmy. 

tfier he U going $ to think of {bnner plcafiires and ddifl^ts^ 
andneycrtohave them more. Me tlunkes when I cpnuder 
the dcadi of anj ungodly man , that place in IJaigk io.3« 
comes to my minde ^ And what wiUym doeintheddf ^vifiu^ 
tim f It is trae , thou doeft now ruffle it out in the world^. 
and ukeft thy fill <^ oleaiure , and beareft all before tbee^ 
and wilt have thy mlnde , and art flout ^ and ftubborn in thy 
way^ and fcomeft the truthes of God by his Minifters : buc 
what wilt thou doe in the day of vifitation , when the time 
fhall come that pots an end unto thy day es here t O the change 
that wil then be in thy (birit I God will then look upon thee 
with indignation ^ and Kiy ^ O wretched creature , that haft 
fpent thy day es in vanity 9 thou (halt continue nolcmgerin 
this world s and now the wrath of the Almighty is let out up* 
on diee i Thou an upon thy fick bid in dijftrefle^ andconfci- 
<nce now is awi^kcned , and tortures that foul of thine, and 
tells thee, thatfuChandruchwickcdncHe atfucha time, in 
Cuch a company, in fuch a chamber, tnou didfl commit $ and 
thou besinn now to eurfe thy felfe for thy folly , and for nc^* 
leftins the day of grace and Ctlvaticx) $ and -now thy time is 
almofi gone ; well, thy ficknefle encreafe th , thy paines con- 
dnue , thy friends are all (ent for, and they come ab(Wt thee 
bewailtne of thee ^ and thou beginncft to Ipok gaftly, »d 
draweft thy breath fhorc , and the dcril waits for his prey f 
riiy mouth ialls , thy foul departs, and there is an end of 
thee} anendofallthyl^ride, and an end of all thy fk)ut- 
nefle ^ and an end of ^H thy vanity , and wickedneue : and 
this is the man that hath not made God hi9poi:tion : mercy 
Rath had her time , but thou haft neglefted it, and now thou 
art gone for ever. We fpeak much c^ the mercy of God , and 
is it not rich mercy for God to give tx> |hee ,. a, wretched fin* 
fill creattire , fuch a blefled time of repentance as thou haft in. 
this world? for God to call, and cry to thee , md to tender 
diee grace andpardoii , and peace 3 be did not doe fo to the 
Angelsdiatfim^^ when them^ommittcdbiitoiiefinapuiift 
CM , }^tc^ti^Sbtm rjny , and womld^ not fo much as treat 

il/hh thoniaboutahy termes 9f peace ; md therefore feefng 
' tboiE 


the Ssims Tre^fary. i a g 

thou haft had thy time Already , let all the Angeh b Heaven , 
and Saints and creatures^ yea and devils thcn^fdres ^ acknow- 
iedge that Ood was mercinil to this inan^ to this wittched 
man and^xroman > that had fudi a faire time , diough now 
Judgement be upon them. O my brethmi, the thoughts of 
death under this notion y hath a great deal in it to work upon 
your hearts. I remember I have heard of one that uftcl to 
pray fix times a day , and being asked why he fpent fo much . 
time in pray ing , he gave no <^hef anfwer but this, I muft 
dye f I muft dye 5 that which w^to come after, would put 
a period to the time of his life , upon which fo much did de« 

Eend. O that we had hearts to coniidef it \ and that we 
new, even now in this our day ^ the things that belong to 
our everlafting peace , before it be too late. Bctthren , thefe 
things are of innnite concernment to your immortal fouls ; 
the Lord grant they may be prevalent upon every one of 

^ , tis. . 

We may apply this dreadfulnefle of death Cthat Cbllowes 
upon the meditadoii of this point I have l>een upon ) unto di- 
vers forts ojhpeople : as firft^ ram thinkes it (hould be of great 
force and efluracy to work upon the hearts of old people 5 your ^^ 
dmeisneer, you had need be fure that your work is clone$ 
for certainly yoCi have no. long tin^e for the accomplilMng 
„^ of Aat great work 5 of making your peace with God 5 it is 
"\hreeorfoureaclock (as it were) in your day of grace, the 
Sun is fetting with you. Nowita man be to goc a lourn^ 
upon his life , and hath neglefted the fore-noon , and mucp 
of the after-nodft alfo , and fe^s the Sun draw low, he thinkes J 
withhimfclf, I had need make hafte now, fprif theSun be -^ 
once fet , and I not at my Journeyes end , I am a loft man, C; 
my life is gone. They that goe over where the Sea is dry ^ 
at one time , and flowes at another , but fo that if they mine ^^ 
but half an hotire,they are dead men , if by their watch they J 
fihdethc time is almoft come for the waters to rctume, thrti 
/^eir hear» are ckunted , and they fay ofie to another, w'e 
had need make ^e, (ot the time is zmoSt at au end. O cott- 
i^er tlus you old pien a tinit have negleAdd &e ^t of your 
*": ^ R a yoDth, 

1 24 The Sainti Treafmy^ 

youth , and now your time is almoft at an end , know in this 

jrourday the things of yourpeace, doubk now your dili- 

' gence. It is a moft dreadful thing to fee an old wicked man, ^ 

^ an old finner y an old fcorncr , an old carnal wretch , that 

never underftood the great buifinefle that he came into the 

' world for. 

Secondly, this concernes all prophane wretche? , who in- 
ftead of doing the work of their time , and preparing for their 
cverlafting eftate , goe direftly b^ickwards 5 and make the 
breach betweeh God and their fouls widen If a man have a' 

{'oumeytogoeforhis life, andhemuftgoe it before the Sun 
>e fet> and he goes a quite contrary way 5 when he be- 
gins to refleft upon himfelf, he then fayes, where am I ? If 
the Sun goe downe before I am at my journey es end 3 I am a 
dead man : fo 1$ it with you that goe dn in wayes of pro- 
phanefle, God hath fent you here to live 5 to the praifeof 
his name ^ and to work out your falvation with feare and 
trembling , andyou have gone direftly backward, and the 
.time of your lives hath been fpcnt in nothing elfe , but in 
making your felves feaven-fold more the children of wrath 
then before: you had need now look to your felves j for if 
you dye in your courfe of prophanefle you arc undone for 

Thirdly , for tbofc that have been heretofore in a good 
forwardneffe in die way of life and falvation, that have had 
Tome ftirrings of confcience in them , but yet through the 
violence of their lufts have been turn^ back againe > and have 
fallen off from their fornKr fiate; certainly this point might 
ilrike thee to the heart. As a nun that is to goe over the Sea 
for his life by fuch a time , and he hath a good gale for the ] 

prcfent, but when he is come ncer the haven , a great guft j 

arives him back againe ; O what a fad condition is this man 
^ In ^ fo is it with thee ; the time was^ when thou hadft a good 
jgxU 5 God came gracioufly to thee , by the work<jf his (pint, 
,'ahddioufcemedfttobeina good forwardnefle in the work 
^qU waft borne for 3 but the guft of fin , and the violence of 
?^&y hadixanied thee quite back agaii^,^ and now &ou axt 

' ^ iurthcr 

ibe Saints ttedfury. 125 

further off then before : how (hoqld this awaken thee to im- 
prove all thy time and opportunities to the uttermpftfor the 

Againe , this concernes tfaofe that upon every difcontenc 
wifli t;heniielves dcul h as.fome froward people , if any thing 
crofles them ; they prefently wi(h themfelves in the grave. O 
vaine mau and woman > doft thou know what thou dpeft , to 
Wilh the time ofihylife at an end? thou mayeft meet with 
another manner of difcontent then ever thou metft wichali 
here 5 for after death comes judgement. Amps^.iS. Wcemio 
y9U that defire the day of the Lord , to what end is it for jm i 
the day of the Lord is darkpefie and mt light. So I (ay, woe to ^ 
them that in a froward mood ^ defire the day; of the Lord, I 

which is not i day of light > but like to be a aay of darichefle \ 

unto them , for oudit they can tell. Inftead of giving God , . 
the praife of thy lite , upon every fuUen mood docft thou wifli ! 

thy ielf dead ?. this is a great diihonourto the graceand mer- 
cy of Qod emended towards thee. r 

Again, this concernes thofevthat upon every, druhkenooca-f 

fion, for a word or two, will venture dieir lives: tis true, 
fooles will venture their lives for trifles , bccaufe they know 
nottheworthofthem; but thofe who know the worth of 
their lives will not dq^ lo. . I remember a ftory of a Philofo-^ 
pher,being at Sea and in danger of his life , he . was mightily 
afraid , and the Marriners Werenot at all afraid : what (fay 
they^ are you a PW(>yiP*rr afraid, when we rude Marriners 

doenotfeare> I Qfayshe^ there is reafoniforiti for if I dye, 
a Philofopher i3 gpne 5 but for Top, your lives are not worth 
much : fo they that are. ready to vcnmre their lives in a 
drunken oUarrel i jixid livill venture nothing for God , aitd a 
goodcaufe, kno^ not what their lives are worth, and that 
is the reafoB they are (6 willing to throw thcsm away ; 

Again, it concernes thoftthat in trouble and anguifii of 

J conicience are ready ^o W violent hands upon th^mCelves 

J to take away their lives 5 one w6Uld think this po&ti th^s cK 

, pmcd and applyed njight for eyer.kfcep.back. fuch a Jtramf tatloit 

tortimetocQiUf, : What, wawfoiwidirfperate. folly ^w t^Us 

thatc j 



^26 The Saims Treafiiiy. 

that I that am made fcnfible of Gods wrath ^ and am afraid 
of it 9 (ball yet doc that whidi may put me irrecoverably iiif- 
to it , and ftate me eternally in it y as they doe who lay vio^ 
lent hands upon themfelTcs* If any people in the world Ihould 
ckfire the cominnance of their lires , andpriaethematahigh ' 
, rate > diefe that are troubled in confcience (bould doe it ^ thtf 
ihould pray Vavids ipr^ycr^ Pfalm.^^. 13. Ofpart me^ that t 
I may recover firengtk y before I gee pence 40id be Me mere. And ufe 

(jodsownargumentF/^r^r.iO}.i3,i4, where it is faid^ Go<l^ 
is merciful to his people , bccaufe he remembers they are but 
duft. So doe thoUplead with God , and fay ^ O Lord^ fpare 
me, I am but duity and^ a winde that paflcth away and 
\ 0iall never retumcagaine; now is the time wherein thotl^ 

faajQ: faid thou wilt be intreaced : O let my life be Continued, 
for if diis time be out , I am gone for even 

Laftly, this conccmes thofe that have been (as they thought) 
upcm their deathbeds*, that have apprehended themlelves as 
^y ing , and have had this truth fomewhat ietkd nfwk them^ 
that have &en etemky before them 9 and have been* in danger 
pis they conceived) of everlafling mine 5 and in thdr owii 
nearts have received, judgonent, 'but Ood hath magnified 
his mercy towards them , and rcft&red theni againe ; perhaps 
in this condition when thou ftwelTand badft the fqc^ement in 
thine own heart, thatdby time was gone, thou then inadeft 
pronnfes, and iaydoft , t> if God would fpare my life, what a 
new man would I be t 1 would be fure to ,make ufe of my 
time in another manher then ever heretofore t Well , God 
hath raifedthee up againe^and what then? why now thou 
w^lt venture upon Gods patience , and his wrath too ; O woe 
to th^c,when thy darjrcs are ended, and this^ judgement comes, 
it will £ill dreadfully upon thee. 

Wherefore my br^ren,let me (peak to you all (for I am 
not ebme this day oncly to fpeniwn houre With you , but to 
doe your fouls fome good} be it known to y ou ^ this is y out 
day, die day of grace and falvation t And yet once a^ain^, 
intheitiame-ofGo|d. I declare unto you, dils trudi (iuppo^ 
fing yoiihave \^M iiiMpy tlQCt btfoff ^ ^l there h 0^ 


- - ■ - ... - . , — . ,.. ■ 

diewofi^ thcTileftindiecongregatioti) that is eoitie through 
the providence of God before God this day > but for ou^ 
we know it is pofl3>le for thy finnes to be pardoned $ it is pof* 
fible yet for thy foul to be faved > for God to be reconciled to 
diee^ and this day it is once more declared to thee , that thoa 
art not yet ftat^d in etonai mirery, Which might hate been 
dby condition before now : O that when you are gone home, 
you would get into your clofcts, and fall down, btfore God, 
and bkfle him for this meflage , once more preached to you. 
Beloved , if I , or any of the lervants of the Lord , (hould be 
fent by God to the gates of iiell , with this mcflagC) O you 
damned fph-its, kiioW from the Lord ^ thatthmis a pombi- 
lity for you to be faved , certainly they would widi joymlnefle 
hearken to fuch tidings. Now this cannot be preached to 
them, Init this may be 3 this is preached totherileftand wic- 
kedeft wretch , and enemy to God and goodhefle that is in 
the congregation ^ and God declares this now to you , but 
how long it will be before judgement comes to flate thee in 
another condition , thou canft not tell , thibrefore know in 
this thy day the things of thy eternal peace : and who knows 
what may depend upon one day > yet prayers andtearesmay 
doe thee good $ but flay a while , and though ftreames df 
bloud (hould flow from thee^ and thou ftould^ cry and 
howle to God to all etciliity 9 Jc would never doc it; there- 
fore know your time ; it is a happy thing for a man to doe a 
bufincfle in fudi a time wherein he may tiave die benefit of it $ 
amongft men , though a thing be done ^ yet if not in thefeafbn 
©fit> it lofesof its worth and efficacy : fo now prayers, and 
teares, and mourning, and crying to God for.mercy, the 
efficacy of thefe things are gone 5 except they be done in 
time; and for ought thou knoweft unlefle they be done this 
day J or to morrdw , or very fcortly , they may doe thrc 
no good at all ^therefore now take your time 5 God pro-^ 
cUimes ancfc fayes to every one of you this day , Poor crea- 
tures , as ever you expeft to receive mercy in the day of 
6hrift ^ look to it now;, for now thcgo]bdau|^terls flretched 
forth, nowisthcaccci»toleiim»s and tl W yr of grace andt 

"^ 4Uvation>t) 


138 .7be $ dints Tredfnrj, 


falvation^ come in and accept of the offers and* tenders of 

grace and mercy now , or elie you arc gone for ever. 

. Wherefpre then let this take offal I flightneffe of heart , and 

thofe roving difpofitions of your fpirits , that run fo after 

vanities* If a man that were wilde in his thoughts , and that 

had his eyes roving up and down , (hould have one fay to 

him , Sir , consider what you doe , for it concerlfes your life> 

if you miicarry yon are a dead m^n 9 it would make him call 

in his thoughts ^ and compofe his fpirit : fo , if thou haft a 

flight and wandring heart , this is faid to thee this day^ 

friend , poor foul , Know what thou art doing y even this 

dayes work cono^nes thy life, thy eternal eftate^and tak6 your 

felves off from all creatures^til you have done fo great a work| 

jTo faies the Apoftle i Cor, 7, 29, 30, 3X3 32. Brethren^ the time 

is JBorf^ it remaincth that bgtb they that have Wives be as if they 

bad nene j and they that weep as though they wept not ; and they 

that rejoece as though they rejoiced not ^ and they that buy as though 

they f offered not 5 the time isjjhort^ The word is, the time '' 

is wrapt up 3 it is folded up; it is a Metaphor taken froni 

cloth tnat; is folded even to the very fag end : the time is all 

folded up ffayes the Apoftle) therefore let your hearts be 

taken off from the creature. Truly brethren , whatever you 

think of this point , yet thofe that underftand themfelves a* 

right , would not venture to be in an unconverted eftate onc ^i 

half houre for ten thoufand worlds 5 for they know that, 
when death comes, then judgement alfo comes. 

And you that are poor people , who live hardly , and in 
great extremity in this world, yet fo long as you live here, ] 

your condition is comfortable; for you have time to doc i 

that worke that is of fuch mighty coniequcnce for the good | 

of your fouls : And indeed upon the confideratipn of this | 

point , peoples hearts ftiould be taken off from the creature 5 j 

for a man had better live here in order to that great work, 
though as a ftock, or log in the fire , then to be taken away 
bcfo^e^le hath done that work he was fentinto the world for. 
When men are in paine, they would faine dye; I, but did 

they kn ow what will be the ftate and condition of a wicked 


The Sdints treafurj. 1 29 

matk immediately afcer his de^di , diey would rather live^ 
though as the miferableft creatures in the world. 

. A^d confider all you young ones ^ now while God gives 
you time , of this great work of making y our peape with him. 
if a man were to goe over Sea about a bulinefle of great 

- <weight> 'after he comes upon the fbore , . what fhould. his 
firft thought be ? let him firft make (lire of his great work, and 

' then be merry afterwards. If thou hafi made Aire of this 
great work , t hat thy peace is made up with God , and that 
thy everlafting eftate is fecure^ then thou ma^ycft be merry 
amongftthv friends, and mayeftlive joyfully > andcomforr 
tably all tny dayes; It was the complaint of one , that' Art 
is long 3 and li£Lihort ^ but furely the art of providing for-^ 
ternity is a long and difficult art , and thy life is fliort anjdt 
uncertaine; O therefore doe not put off this great workt as 

. S'fTffc^fpeakesofrome, they are alw^yes about to doe , they 
will , . and they will 5 and arc about , to live , Jbu^ never live. 
O diat you that are young ones would begin betimes; and 
this point fetled upon the hearts of Young ones, would caiife 
•them to apply themfelves with^all their might to the great 
work of their fouls. And that wliich you do, be itireyoudo 
it with all your might ; which 1% the Argument of the Holy 

- Ghoft , Ecckf. 9. 10. Whatfofffer thy haHd fiii4etb tod&c^ ^ 
it with thy might ; forthtrcis no w$rkj^ h^ demce ,• not,wiJd$m^ 
in the grave whither thou goeft. If ever thou hadft a work to 

Eut forth thy ftrcngth about, O doc it here ^ dbe not cmely 
avefomc&intwiilies and defires^ and fome fudden good. -- 
: moods , as perhaps at theiiearing of fuch a triith as this is, 
^^ou*havefomcfuddcnwi(hes and inclinations^ no, ^ but work 
out your falvation with fearc and trembling , and be fucc to 
t^e holdof all opportunities *, feeing fo mu<;h depen^s^ upon 
theftiorttime of your lives. If a man were, to gpe over Si^i "I 

^or his )ife , and ^ad a faire day and winde , it weredffperatip 
madnefle for him to„ fay , WeU , I have two or rii^^ee dayes 
: more to goe over in , and therefore I will not go now, • and To 
n^Ufts his gale ; and when thofe days arc paS , and the laft 
nday comes, he thinks to £o oyer, but cannot have a wind, for 

S ■ -' . ' a 

ii^o litSaittttTre^jmy. 

aworld: fo, many think tfaej will repent whentbcjr come 
todyc. Obuttakchccdnhcn tboahafta gile^atthoudocA 
notncgleftic, for fcare it never come again; and know that 
ifihc Lord ftirres any ofyoorheacti thlj day, or any other 
day, byMsword,andyounegIed it, andgoctoyourbufi- 
ncfle, andOnps, andtojrourrcnlUalpIeafuresand delights, 
yon may hertutcr'de&t to have fuch a tinx of dK woniinjg 
of Gods fplrit againc j And if you woald give a thouiand 
worlds for it f were It in your power J you cannot have it^ 
therefore take heed you doe not negled this great work. And 
upon thU ground lobour'to make Hire work i for if a man 
hadaw<Hicto doe, and having done it amiffi, he mighc 
-ncnd It afierwaidi , he need not be fo cxa3 about ic : but if 
it man befecabouta wcwkjindhe knowes whenic is gone 
«ui of his hands , he can nevernicnd it , he witlnotbecare- 
leflc in it , but ndll lay his work t6 ehe rule , and labour to 
4Uakea11fHFe. ' Know , it is fowkh you about your eternal 
ieontStiotit tbit wbit^ you doc in this world,Tnuft br a:valk- 
-bleforever, you cannot mend it afterwards. If after you 
fee your fclves caft , you Qiould fay , O Lord give me farther 
dnie, and let me Come into the world againe, and then I 
Wilt mend this and the o^er fault that I was rebuked for $ 
OodwUlfay, no; youcanntvreturneintothe worldagahi} 
therefore it nctrlyconcernes yoa to make all fure while yon 
iavetime. And do«not reft upon blitide hopes , and defpe-- 
Yateadvencures) Ihopeitwill be thus and thuswith-me; 
but entertaine diis thought. What if It Qiould prove otherwife> 
«hac ifllhonld itiiftarry }. this ivill mightily daunt the heart 
ef a nun , efpeCially if he kmWs that upon his miftarrlage, 

rhich is another branch of the exhortaticMi) 
bMilk any way of God for fcare of fuffis 
Cafkr any bardfhtp for Gods way. Ho4r 
thtis; Ifche time of thy life be that upot» 
f diy>«eittal tondhion depends , then fc 
'de mrough fticCh whatever comes in thy 
*i &ippo& a torn wen going to fn^ * 
'^ ylace 


7b€ Saints Treafwry. 1 3 1 


place, andhcmuftbethcreatfuch a dme for bis life^ and 
riding apace through the ftreets the dogs bark ac him C^ ufu- 
ally the dogs bark moft at thofe who ride faftefl) how little 
doth he r^ard the barking of the dogs i but did a^ man ride 
onely for his recreation , then it would be a little trouble* 
fome to him : And when a man rides for his life > though the 
clouds gather » and the rainefsills , yet he will not retume ^ 
and if he meet with fdule and dirty' way > he will through tx^ 
or with a flough he will over it , becaufe it is for his life : but 
if a man rides torTecreation onely , and meets with windes^ 
and clouds , and ftermes 5 he tui'nes back again. And truly 
brethren, tte wayes erf" moft Chriftians in religion are ( me ^ 
'thinks) fuch as if they took them' up for recreation » and 
notliing elfe ; therefore if there be but a cloud arife, a little 
trodi>leand affli£lion appear, they repent their way, and 
prefently return back again. O l^ut did Ood reveal to thee 
what eternity is, and what depends upon the courfe of thy 
life here ? then though there oe clouds , zviA ftormes , and 
tempefts , and rugged wayes , yet thou wilt be ready to goe 
through all. The conclufion therefore is this, whenever 
thou art tempted to^n , labour by what thou haft heard thii 
day to repell temptadons ; and fay, God hadi (hewed me thift 
day die great errand and bufinefle I came into the world for ; 
of what infinite concernment thofe things are , that depend 
upon the time of my life: fhall I then latisfie the lufts and 
corruptions of my own heart , and gratifie the devil , and the 
World , and in the meane time nrgleft that which is of fo 
great importance fpr the good of mly foul ? Then once^ain, 
O that you all knew in this yoCir.day the things that conceme 
your eternal peace ! Confider what hath been f aid, and the 
Lord give you underftahding hearts to make ufe of it. 

— , * 

ibis Sermon tfas fre*eht April 39.164-1. 


■s , 


J » 



• . • ' • > k 




The Contents of thpfoir^oii^ 




• «. 

which Stmg k^ 

^ 2. Aj^irituaB andmfi exctjknt Stmg 
^.Avtfy dilight0 Swg ' -' 

j^ AiyficJtSimg 
. ^M tht$finkn 0/ Auftin ammuUfis^S<^g , 


.1. Becaufe whiter jt mGod iiGUJfimfi^ . 

^ 2. Jhtre k *« mivfrfoB gppdnejfeifii&d ) 

5, AU beings are hut one excellency in God 
4. j<D tM 15 i« <3dd! ii primitively in fcin 
^.GedcMC^mrnunicdtebimfelfe p^aimnecM. 

. I G0deaHwmn)mie4rte4timuib4bi(igoodH^ as^bMNtR^ 

' »-' An4cdniMhfiht.ciekktmaMfin^4^^^^ viwd. 

\AtidG9di>anbringjBevil at (mee Upon tb^ creature* - 

Andean make, theWeaiure offenfihle (4 that ewU ai he wH 6 

iijfcw/a he m care in beholding any g^d^ excellency iftshe crea- 
V i tureyt(t^ftp in skr thou^s. ^^bem^». apfrebenftoH ofibe 
. eiAnite dtfiancetbat tbnc k hetwemGoji and, that ere fture 

'■■■■■ -v - -•■ -- , .. ^,^ 





* t ' ■ • ' r 



the Guitents. 

7hewaHt'$f vrbicb bath been the cauje botb of cntward Idolatrji 
and ofSfitituaU TioUtrj ; . ^ 

^ert ii none Ukg, r« CM I iki^^^}fum»:Uk( t9 tiepMte ^jGU S 

tione Jheuli doe for their Idtirgpdsfg as G^s feopte J^oidd doe jar 
tbeirOod a 

What Idolaters v^ll doeiu reference to their Idol-gods ibid* 

,i:K^;aifiaftef^aM^ •' ' "^' •'- ^'- • • ' ■ ro 

2. tbej are mad upm Mi^ol^'. J [ ■: ibid. 
^*TCbe firengtb of the afehions of Idolaters after their Idol-gods 

affearsfr^m ]€r.S.ly^• ibid* . 

4. Idolaters will be at^anj qpR upon their Idols n 

5. Idolaters willing t^ft^Mj*^iiigfhriheir Idol^gods ibid. 
64 Idolaters confiant to their Idols ibid* 

WeOmld tah beedhfim^ ffotdd htvc tbeit hiUrt^ nme if^Kf^ 

their Infisytben ours are upon God , V^ Ibid. 

GoJk titfy of being gtmousm ioUmJfc confidend ; r 13 

HolineJJeinCodwhifliifir^ •; \\ 

uUsgativelj : It is that whereby hie nature w frhfmHalUfnd ' 

ofmixture^anifromtheieafifoihandfiitboffmne ^ i^d.- 

2. Fqptivelj : It is the injim^ reSitnde and perfeaiou of the will 

of God ef^ecialljyirie^by he doth wiU^d work all tbi^^s 

' fiftableto the iipfimc ivcceiteney of bis owMMmg ^< . ': . .' .. T i^ 

fheholinejfe of God coi^dkftd by lot^ng inXotkohdineffe if the 

/ creature ibid. 

•**••• • . • ■ . ■ 

HowGodir^imom iHfiolmejfe^ . » 

'tk^Saiutsdoe\!ffeei^}^ghry.w^ , '15 

Ihe Ak^s<h$^Ura\fe% Uok^ ufm^God iit^ishdiav^^ Jmd dot 
efpecialfye9calibinsfiromttonee ' Jbid, 

the Church 4fGod ad^re God inhk mueffe , , Jbid. 

God bintfelfe. feems to glory in hie bolintffe above any other aitri^ 

^ God^i3^esiHHom^as^:^hshitatimofhitholinefi m i4 
'^'Godf^ycetkin biefeijde dpibey urea holy: people iWd. 

• Holmejfe is mo¥e efpecially i^fciHIIfd to the third perfin in the 
trinity ibid. 


<- J. 

i^*l**i*M— ■— i— — — I 1,1 iwtm^^mm^^ 

The Coatents. 

* ff • ■ — — ^—1^ 

All the tbreiferfais in the trimtj chatttitgt an tqiufil fiuire in 
thtworkptg of bolimJ!^ in tbi creature ibid* 

79t fitrtbery Minejfe mufi needs be tbegl$ry ofGed^ hecunfi it is 
tbe bigbeft perfiSm and reSitndi ^an intelligent free agent 

^ . 17 

HoUnejiem Scripture k called tbe beauty ef God Md. 

Holinepey feme feeds ofity tbe very image ef it enely in tbe creih^ 

ture jis called tbe glorjef God -Ibid. 

Hoiineffefuts a luflre upon aU tbe efber attributes efG^y and ^ I 

maki$tbem ghriim ib«3; 

. ^ Gods naffie is gloriom by boUneffe y becatfe tbe ^(iaSendGod 

aimes at in all bis worki of creation and providence^ is to ad'- 

vanice bolinefle . H 

fFby God batb this title j gloriouf in bolmeffe given bim ' \ 
bere in tbit Sot^ of Mofcs 
!.%> Jhf^ ^^^ theJi^niste e x ce ll e n cy ofGoeb p ower is fujb^ ibne 
it if without any mixture of evil in the exereiff of it ibid. 

2. God manifeftetb bere tbe greatnefie ^bie wrath upon bit ene^ 
miesyand yet tbe ghry of bis bolineffiralf^ ibid. 

3. This Title is given to God beroy becaufe in this great worbj^ 
bis he did manifefi bis faithfubtefs in pdfUBng of bis prminfes 
to bis people i^ 

I« Hence Cbriflians may obfirvewbetber ever they underfloodGod 
aright or noy viz. by confidering what k that excellency of God 
that their fouleclofeib with ao 

2. Gods feoplejboidd exceedingly comfort themfelves in Godwin that 
they have to doe with God as a holy God 21 

.5. If God be gloriom in holintfs^fo are the Saints glorious in hitmefs 
alfo 22 . 

Holme fs puts a gleiry upon tbenr, perfons ibid. 

Holme fs puts a glory upon alt ibej die and en^oy . ' 2Z 

minefiistbeveryprimif^tofeterm^f^y' ^ ^ I'^K* 

, Holinefs is tbe proper objeS of Gods delight ' ; ibid. 

Holmgs is ajbparatm of l*^ creapute for God and'ttemaH life 

H^inefs in tbe Saints puts areverend refpeSupm ^bem in the 

^ very 

Tte Contents. 

■^"^-^•^^ ■ ■ • I II • ■ III I I ■ ■ II I i _ 

4* If God be ^lorhuf in bclmefs ^ then ccrTMinfyGod wili maimam 

.• , beSnefs in tbe world '25 

Jt concnns all mm to hontmr hoHnefs , and to fit 1^ the glory of 

Gods holinefi as much as thej can in the mrld 26 

. Cbriftians^re eJ^ecioBj to lockjo their hearts, tocteanfe tbem^ 

wheti they draw nigh to G^d i\yij^ 

\ As God is glorious in halinefsyfiweare tofitbimout inbk glory] 

bjiifepimg hie worjkip pure *^ 27 

4. Tie eonftdfration of Gods holinefi JhctddHfumhte us , and make i 

^fie^nedi^r rt* rmainder of that mhaiuefs that ii in our hearts 

7. If God hegloriom in bolintfs^tben we have allneedofJefueChrifi 



TArfit On^ is the euefyma$isof.c«tiVejatice «f aUgotd that God 

wder to eurnall life i-hetsaUi^nd mall. ,, 

ibu truth is the great foifft ofDivinity that is abfdutely nectfiary 

TO evernsHi ^je * • /^ h 

tisthejumojfthe Goj^Ufind tke mfi fufemxtmkll truth revealed 
. mall the book^efQpd iby 

A truth the Angels tbemfelves defire topy into ' ibid' 

•is. 'S*c''?*?^'r?'J^''* *f tbeSfirit b^md thewdinari 

mrl^oftbeSftntofGodtoreveaUit - /. 

^rw truth thatisa^:m0fr^4ile^f aU the truths eoHiaiHedZ 

-Mtbebook^ofGod . ., ibid. 

the^eummthiHSq^^tHfe vhtrcl^wt houmiSod fi much at by 

^J>tQrine frmd p 


n^- i f* tim. Ill 1 1 ■ . — >w»— I—— »w*gr; 

- Hoiff it Qpntes to fafie tb4t tbfre can bena good commmh 
" - cated mt9 us from GCid^ order to etnnall Cfc^ but by 
: ^ Chrift. . , : 

I. Becaufe of thekreacb of tbefirfiC^tn^ntfbafGod m^f VitB 

mankind * 37 

Ov there is fuchm Mfi^ite ibJi4Hce.,betweeH God and' m^ft^ that 

. there can be no commlng together but by thrift . ^ 38 

3'. there is the ftrengtb 0nd curjo ofth^^ l^nf nf^ every fiiih, mgtu^. 

, r/iffy, that k^eps the foul from mercy , ibid. 

4. TJiere dre ike cries if infinite juftice againfl mm ^ which, muft 

; bavejatisfaaion :. - ^ , _ .^ -r . , . \ , ,[ ;. . . ^id. 

tons. ' ' > ,. i >. 

|. from the covenant thatGodthe father madcwitkhk J^ff from 
. aUeternttj .. ... i'^. -' , .59 

^Chrift aSually comes to be the way of conveyance of au good to my 

fy tiUf^f^gfiTHftwreMp^Mf^^ 
: God * \ . ' ' il^i^* 

J. Chrift was content to come into the w^rtdjtobe made the head of 
. a fecond covenant between God and manhpide j' to ferform 
: whatever God the Father fiould Require fir the fatiifaOion of 
, dtvine juftice * . ' . . . . 40 

4. By this means God in forgiving of fin^ goes in a Way ofjufticti ai 

wellasinawayofmeccy ' . 41 

5* Jnd he ie the way of convey it^ gcod ta uf^ as bj bitfatiifafitof^ 

fobyhkhiterceffoH . ^^ ' v V 4? 

• . . . . " . . . . . ' '« 

Somfpeciall great ttjings we have fromiSod^iHflanceSin*, 
^ ' 1 afUthatChriftisauinallinthofethings.^ - , ^ 

%, Chrift is all in all in the point of Juftification and pardon offiny 
, and the acceptation of' ue as righteous • 42 

; It is not all that we have done y nor aS that wi can poffthly doty 
that can be our juftification / '. :\ '*' ; ' .49 

•: ■ Jt if not what God enables US to doeytbatCiinbe'tiefoirmaUty of 
V our jufiification .-. ....^. . ^ \ ibii 

Itunvtmtfyy^MwteMndieyorcanhetHahltdtatUei Imt tit 

' niA 0«di nmttj ^dJedt if htrtlj toMfiJirtd , that can ttkf out 

atr p^ificatitti 4^ 

i.Ckrlfiit tdlinailm puMtofAdoftioH j^5 ' 

r^.Ctr^A*ili»dHiHfmt (fetir rtcmciliMtiM md ftset iritb 

God 45 

4. Ckrift h KlfiKMB iMpnHt tfttll Mr ^attBi^MtkHtytygt kyf/aQi- 

fication to lift iUlL 

$.Cbnjik»n0itai»^i^ttitttfalltbiHgi 4? 

*. Ckriji is til m all ht the enjvjmnt of 0II iWd. 

Jnd M Cbriftis itt in mU in ike gpid Ht b*vt frm G$d,Ji be if 

■ MhmU in what ever wt tender i^ttG»d 48 

JLtirftHsrlflh Old Pdl bMve this imytfeemimmiMieM of 
kimfelfc unu w tbrougb bis Sm. 
i.^LakerriiyQediilt^ Mm^ nail the ciHdrHi*ftMt'»ba$ 
a dreadfidl breach tbtir fmt badpiadt between gU and them 

■ Jj* 

1. ihdttdtfi thkintf , beut^bk^sit M x%e^4d»(i»ill^}tm 

■' fit^eiiiattifefia\im ef bit flay <}> 

fbiimrcy - ' - Wd. 

fbitjaflict itndk 

tfbifwiJilwU 5* 

ibitbo&ufi ibidk 

^i tatdd betiifiiAiintftoMtiirfmfiinierstobiii^ 

jj. _ >tKdeanBirmtiKj.tfbifStii«ufertwer 5^ 

^iGod deligbtt tohtmourbuSottiandtbexefiremakfihiMtbhtwt 

MKMU^fcinvyifneecf aS good taihofe.be itttetidsU to _ UhiI* 

1. 3tf admire' tbe diptbt if. tU comctU ofGd^nd rU infinitf^ny 

if-tbt Ticbri if bugraee mtto-tutadtind hhoL 

Jhe vgrh^ofMUwiftm grtaxn^^tHthe itti\_tf Crtatitn 

■ ) 5* 


PetietftbtG^hakbeeHrtv^hd'hm 57 

%hf^s.bwdtmfJtfmCkrififioiddbeuHttm ' ^9 

I . 


lUiilii dNi»ilM«lB 


4» J/nT ikiiir^ JtiTrr^ wChnft^ H Jb<tidi fiaisfii and ^<mtm m 

. fhffidf H^ 44vr i0fto|g^ be 99(U9ig in ourfitves f^ 

K,Wt]h0d4bewilliHgtogtveupalltQChrift iWd* 

^6. Cbf^fimUi€9tfend€£fc$sr fri^ng aStbhtgs iHcL 

j.'^e baart Ihwld wHb mgbtj inttntim btt^arrhdf^uw^d 
JffmChriJt /ibid; 

$-Ufi^km 0f^<S^m fimldbi/i&e t^ UksCbrift atongwi^ 

*«^iii""*"*^iii»'""— " ■ I mm^mt^mmmmm^mfmmmmmtmim*^''*i'<fW^m 




^Ht fmJs of tbtTtext optned 6^ 

thmMxefftat tbht^f tbat tbiUmU boffifm tbtym pten of 

hofes ^ . 5^ 

Niw particulars infi/inced in^ /M. tbf Sfints it^ fir 


^bifpesoftbcSakhfariraifediipJHtbmbcartsbjf t^ Wg^^J 

pMvroftbiHdyGboft' ^ 65 

l&r different judgement of tbe Hifj£bofi mix^tnaJi hearU 

t.Abotiteartbljtbings ' - . \- 6$ 

^. About ^iritu^ihiHgi . 6f 

Sfkituall ati^ beaveuljf flings tbat are t]be:ok\0s 4 faifb , are 

. roall and fuhftantiall tbings , apfd faitbffjiwes: tbem tbatM" 

fiance *" _ ^8 

*■ •• - .... _ • • 

jl THity are pihftiMialli fft 

l.tbef have more m thtm then affears U ht iu thm • ibid. 
^."tbey have much ofGodin tbem . • " Ib'nt 

^"Oiejare tie very centre (f^ thm^bts and iMtettt.ionsef{Stid 

fiiv^e^tfiuul tkatwkicbiie aims gt m all bis ^mrkstojvaris hk 
: ireatitres • ■ • , . ^o 

4. 34^ 4>a«e -0 ^a^ a^ fiibflantiaU efftaimma tbe fauUief 

■wofetbat^reaeq^aiHtediPitbtbetd ibW. 

'i-w^J^sve an^tensali fubftfiencj ibid. 




The Contents. 


An df^ilb gives tktm auhfiimtUll btkfigiffT^ 
. I. It Is faith that carries th fm $ cmumflau ufm God himfelfe 

2* Vjf faith thi foul comes to kjfw what riches there art in the glo-' 

rioue things of God , ibid. 

^^Faiib converfeth with the glorious tounfels of God ibid* 

^Faitbconvtrfitb v^ tbegrekt things of the covenant of grace 


5. Yai^ receives the teftimony of the Holy Ghofi ibid • 

Faith mahfs the things of God that are abfent y and but hoped for^ 

yet to befrefent to she foul 7 % . 

'EvUs that are very n^h^aithcan mal^ them at a mighty diftjince 

/: * ' ibid. 

Good things that are abfent ^ and a great way offy faith can make 

them as if they were really Jubfiftmg / - ibidt 

Fmtb makes. the things of God that are abfent 9 to be a$ 
frefent. .^ 

t. 'Becaufe it fees ^hini as Certainly as if they were already 7 J 

z.faith lookf. upon the frefent fofiejfion of things ibi<£ 

I. Tn Chriji our bead JR^^i^Lc^ S^^^>^y<f ibid 

« '' 2.frehavejhefirft-JruitsoftheSfirU Ibid/ 

S* ^isiime is nothing to^ternity \ ibid. 
'j^Faitbejes the things of Hcavat^mfvtua^ ' 74. 

5v the Saines enjoy all in God ^ ibidL 

Faith it felfe is a very fubflaniiaB thing ibid* 

the vanity bf the faith ofmoft people dtfcovered 75 

^ ^ JFe muft learn toflrengthen audexercife our faith in the things 

webopefor , ^ P^r 

^ Sfirituall and heavenly things are things not feem 76 

t^Vf^y are bidden 77 

z»they are beyond the principles of reafoH ibia» 

J. the blindnefiof n^an natprally is fich that he CjOH not fee theft 

; things' ■'' ' *id» 

'4, Qo4 orders things, fo in his providence ^ ^the goeA a contra^ 

'. way (as iofonfe and reafon) io^what be hath fromifed ibid* 

We Jhould cei^e wnsderiHgtb0tmen^ excellent potts zni reafiH 




Jf faith U an evidence U other things^ then itJa anjei^ieuce^o it 
felfe / . ^ ^ 81 

. One way to he freed from donbts and fearesyii^b/ renewing tbe'^aO of 
f^ itfelfe .«2 

It k no^refmnpfm to cafi onesfelfe ufon the free grace of God in 
Chrift * iMd. 

Cbrifiiuais (hotdd be afraid ^f uHf^litfr^ as well m of prefunli iton 

' 83 

^ admirable ufe of faith ^4' 

lis wonderfull mercy to bavt faith to evidence all the glorious 

things of God . - ^ ./ibid. 

faith can ma^ tbofe that are of we al^ farts to fie tke great 

things of God 85 




Doftrinc. J ^ 

THere is a hk^ed liberty thatChriflians enjoy by Chrift , and 
onofyhybim .. :- \. •-. .. nv.*-.-*' .- •. 88 

In^hatfenfeChriftians are freed from the Law -.89^ 

Td9e tigouroftbe Law ofened infeventeenfmtictdars* 

I. It requires hard things of tlfofe that are md^it 

2jnequires things which are impoffible to be performed by thofe 

that are ttndior^ ' ■ -;-^. *;"./.": ^<\ v. . ^ '9^ 

3. the Lawexaas all of us under the condition ofperfrdion ibid. 
^The Law accepts of no ftirety ' ^ , ^ -92 

^:7heri^^(^thaLawii fmh^ih^if ^epssfn$ eni^vowrs 

Jhortofperfeaion . I^id* 

4.i:j^Lawf94mres€0^a*cjjmaiUweM W, vr. > *>?• 
Ji 7*r Law exoQs the obedience it feq^es exaeedii^ rigoronfly 

.* ^ • ^ i.rhtrc 



f^ tbm if tbii rigour in tbc Law, OfM^ nfm m^Jkfk^m^a cf 
> it^tdpthiMrfyidiJhMb^iif0ifmlf^ 

f • the Law rcqmts M ferfea chdiena at if we bdd off fiiidfks 

tbami^ttnMhle m, ^ i^fit ibid. 

low tt requires it ofm% and yet gipes ue no firengtt U doe what it 

requires 94 

• luhi all the Law detb^tftrik^s at our life ♦ ibid. 

la. Vfm a^ hes^)b^it4otbfrefiutfyhiMdecviair tie fauluaverls^ 

fting death ibid. 

i^.WbeutlHLawuonce ^fntdedyitwittmeembemMda mneuis 

tif^amby any ^tihigweiureabhtodoe ibid. 

t/^lbe Law accepts of HO refeutance 95 

i^.7b€L0$^ifbm4tifM^afed0ur wou9§4^ Md mferies^tfktws 

m no means of deliverance ibid. 

iS.tbeLaw accidentally ftirs up It^ ibid. 

tj.tbefrmifiJ^tiaLgw 4r^ hM mau Md liW^njon^mJkn pf 

tbepromifisoftbeGofiel ibid. 

this rigMrdf tie Law wiU not feem bar d^ 

if we confider^ 

, l.nat we have to deale with a Godlof infinite jitftiee and worth 

*■ * "^ ^96 

i. If we confider $ka$ ftau ef forfiaim wberem^^dmddefnaef at^ 

firfi iWd. 

^.Ifwemderfland arwbtyfbatfinis ibid. 

j^tfwe cmfiitriiboTemngsJba^ that yet 

are af bard as m^ JbMr 

^.Jll men in their na$urall conditio srre iu4 um aitiff.cafe 

i. thefaving of a Joule is a great and ndgk^ W9rk ib^. 

\3:.^ii^lpr(rtiftiin{^^cJiriM tbeiir 4oo4 ^ff- 

iiings. ..,.,, Jibid. 

- a^tjGodriVialbbnft^tvanmn^mitfyikf:^ Uw^H asMfii^^ 

iutib^knnffifl^ firm Him ^ ^' 

She liberty of the Gojpelis a jrtdouihberty f8. 



• " •"' ^ 


OfiT bcudage Wider tbe Um^ and liberty under the Geffel^pened 
,M^ff$mGsL^tJ^w - — — -^ --' Tbitit 

the liberty ef the Gojfel opened in fevtntten parti* 
iJftheu heeft a believer ih Cthrlflytbrnfid^ Hit be caftfofr thy eter* 
nuleft^e by the law - . ipo., 

^ThfliOtr^iver is mother then be tl^at' is thy hushand^and iy 
. Mdvocate . ibM, ^ 

^.Tlimsrifnadialawtotlyfeffbybavingihldv^ tfCodtnit^ 
^' nHintbyhiMft ^ ^ rOK 

IftBof^h thefe be many imferfUBim in lahat thou deefi^^ if God 
^ cM^^m hmtbekafi good thing in the iht Pittid{tn^we 

• eftbat^ and caft away aU the evil Ibid* 
^JftbiPeheadi^ necepifihe iriafir 

• fie deed t02 
^ithonghthtGofpelcattforohediHice^it doth it in afintt anli 
^ tovingway' ; ,' - ibid. 
^.HbeGoJpelandlibef^ofittMa itHkAimdt^ttvf Hfo^d 

• fireHgth^ '■ •■ < .•'• ' . ••'•^^'' * •■' 10$ 
t. &od doth compajponate thofe tk^ are )mddt frtt by the Gof^^ 

pel . ; ^ ' . '. ^ iWd, 

^. 5*f Gojpel hath a mighty efficacy to melt the he/trt , ^ ibid. 
*^i6.1%%^6i^it^ pHrr^fi it t«» k ftf^/iw 

• ^(Wf r * ibid. 
11. Sins agais^ the Gojpelfialt net have power torootoutany ha* 

" hitsofgrace 104. 

1 1. llftf Gt^tnkies advamage at our i^fity topatdm us ibid. 
^i}. A9lhatiste4fnirede(ns^ay bf acctpxedftm anoibtr ibid. 
lj4.thogtMecftboGofp(1jhewei a way wherein Gddjh^bave aSt 

N. thpwrongmadebimup tbattver-flbyfin^ did him , ibid. 

^X5»Iliiprr9f«p^i^ rigkeoi^fie madeovtrunteus inth&Gef' 

pel > loj. 

ti.7heGofpelproclMmeiaimihebkptdmifk ibid. 

*iL7.*r*rcmiii«»f rftheGoJpelJbiaHitiirbi^feHfi \ *i^- 



wiBT^'^g— ^Tsgy^'g - .1 ■ ■■ ■ — I .^ t^r^mm^mm^m^mmmmtm^m^i 

1, ' 



Jtrj: Doftrinc, 

2 bat the imtlj tim that men have to fftovidf for tbihr eternal cm^ 

^ ditiojiy is the time of this hfii if itbe not done here , there is no 

V help i^tcrward^ for. aft^r ^eatb. oemes j^dgempit . . . iPSt *" 

^is point ^s one ^tbem^ferioas feints tbkt ieneemes tb^ children 

ofrntii ^'^ ., .^ '^ '.ibid. 

T^kkgd mienytbfn^ ^J^i^^^ Vir# fiattd in anirtfcoveraHe evill (om 

r -edition ;; ;;^ ^feid* 

^^he tenor t^OftiW^cb we aPb^i^ - fl9 

ibene can oe no refenting^nor believing aflcr this life - ; , ^ x i ^ 

\A^et death Ge4taksiaff{^ ^Hm^'^ftP^- '' ' '• • ' l' ' ' • iWi 
rjie fouls )>f wicked men are then ftated tn fitch a condition tb^ 
^ibeyca3idceno!fbinf^bfitfin\ ._ -.: V / ., ' ibid. 

^tbe ^eat day Chrift gives uf the Kingdom to^ the leather 

^Vrtfemk after. ^catk^tbefpx^th'ofGod. is lOJin^SuUif /»/^^***/*;?y 
u\^f the wiGkVd . ' . ■ ■ •,. Xbld. 

tVfh'ave caufeto bleffe Cod for the continuance Of our lives ^ o^e* 
. ciallytbofetbat have not throughly ntadc thehr feace with Go4^ 
jnd are net upon certaii^ aifd infallible terms. in tbie great bu^ 

' fmefk of providing fin' tbfir etetnaU efi ibida 149115 

Jlbifratjetolere^i^vfi that miff end and fquander away the frt" ^ 

.. fiom time of their lives about vanities^ and negleO the great bu* 

\ ^neffe that they were fen^intoHbePorldf^^ At6 

^i^hfie an exc^di^Mepioftstbinf ^ . . ibid* 

Few tbinl^^ (^ftb^f^Hg awaj of their iimej er that any great niat^ 

ter defends upon the time of their lives btre iMkk wnU X17 

' life ■ 

• -• •■•■• • -. - ... - •; 


9f%tH dfgtb finJes any nun tm^efartd m ati tfiatt if uxTegeMe- 
racj,tbia kMtbmt wait bit ftfct with God i it mufl tietdt he 
tKceedmgdrtadjull, beeeuft itbrings'judgetHtnt ^ and ftates 
' fueb a me in bit ettrnall condition - • I20 

CtdswTntbletmpUif yfm tbe wicked immdiiftelj /tfiei" dtatb 


3*« t*f7 wfff^ bid tm ivtrlafitHgfartwtU ta nU cnnfais tbat ever 
tbtj did enjej/ ibid. 

Tie drtad^tjfe tfdtatb it MpfUcablr, 
tt'teitd people,wbofi time is titer at an end i tnd thertfort bad 
need befure tbat tbat great jforl^br dtne^ftnakJHg tbeiy peace 
■mtbGod 123 

3. Ta fTopbant wttcbet, wbt infiead »f doing tbe irw^ of tbeir 
Iww, and prtfaring for tbeir evert/^ing tftate , gee direSlv 
iac^nr'di, oMd^mu^stbebrtKbbttJMtnGodtmdtbtirJ 

^."totbofe tbat have beretofere been in a good forvardneffe i 
way of life andfalvatitn , bmyet tbroUgb the violence of 
lufis have been turnd btte\ agdine 

4. To thofe tbat ufon every dtfeentent wifh tbtmftlvts 

5. Tfl tbefe tbat upon every drmk^n occt^m fir award tr tw< 
venture tbeir lives 

i. 'to tbeft tbat in trouble and anffitjh of confcinue are rea 
lay violent bandt upon tbemftlvts • 

7. to tbife tbat bare teen upon tbthr death itdsnt they tbt 
audim danger !tf *v«rlafiin^ mint-, -and- did the* frert\ 
they livtd wbat nfw ptopli they wedd bt^iM ^ttneard 

yhe efficacy and wertb ef a thing it when it it dent in the feaj 
it ' 

Tiff cmfideratim tf ttnuj and the Vferth of itf Jhtuld tali£ 
/[eigbtnejfe of biart,aHd roving d^ofitiont 

3m cmfideratioH of tbit point fhould tah^ efpfofUt hearts 



tb^ creature ibid. 

ABjeung onesflfculd nen^ wbdcGod gives tbem UmeJabiMr to mak^ 

tbeirfeofewitbbim ' i«y 

tbe danger of futtmg eff the ynrkg ^f rtffntmice t9 we die 

fKe jheidd Ubeur temahffure mrkjn the great bufnefi ofeureter- 
9tall ejfate^ becaufe that which is done in this wdrld is avatlabtc 
for ever ibid* 

Wte Ihesdd mt baulk arg wfay ef Ged far jeare ef filfferinf^ 


TetHftatioHs tofimeare to be refelled bj the cnsftdcraiion ef the 

great bnfmefi » came mte the world fek 13 1 


f 1^x2 






TN Tomecf 4ieb<x>ks,^8«/.33./0ritfocncere4Jiiifcrenee» p.f.Ltuf0 
Jtaocioa,f. Natioii,/.if./QrNumb.27.r.Numb.29.».i7.427. /trlbtako 
MlU T' take ^11,^2). /. 1 9. pr them, r. Mm,^.25*/«9- obienre no ftop ac con'* 
fticnees, f.26. Lii. for in this holy worlhip, r. in hi> holy worfliip,>.3i, 
read tiK text thus, but Cm0 is all^ in «tf. f. ^7. l.?!- ftr the hiiinane> r» 
bQaaael,^ .$4. 1.24. Vau/ doc but take this one rule for that i/.7^. laft UBej^ 
fir 2 Cor.2. r. 2 Cor.4. t'99» tio.jm Lem.2^4 u Lcrir.25«