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 Joaws 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^ctfCbflft^itt yot^) yotfte^i

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

XHE.]^P.J[SrLE

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^'kintended:. Soi^ thisTrea-

fiiry prefehjed to the touch and teft

cf.yoqr Judgepient, Fii:fl4Sfthe 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

DEDlCAtORT,

it^im^itmmmmm^mmmm^^mmmmKammmm^m^tmmmmt^-^^^^m^mmm^mm^m^

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

• Hamnred Sir^

The mofi humble, jui4 noi^

i

a A

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' obliged ofyoiir Sarvaii^s. ^

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

\:'

*

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«

.~i:.".!j S.V. j'. a'ACi ■

To the Chriftiari Reader.

THe ^Hthttf yf thejjtjnfuing Sermons hath Jo abimdantly nfproved 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 fragmentsnf 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.efiof 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 fjttdlx^^tvtbjflfh^kfitkftr^ is the authoHrof. . . ■:

WeJhalL'adde this alfo for thy encourage-'-Plenty that tbefcSermons have been very happily 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.

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 iridtweka^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

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;•" ; $epteinb. 29, .16 5 3.

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•-Imprimatur, , , ,

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mtothee^ glorioMf m hoUneffiyfiarfidl inpralfei-doiM

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' 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^^^^^

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17 ' ibe Saints Treajury.

n fc

W

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 anygre&titiercy tohispeople, he^oiild jiavethem/ingaccor* ding to thb fong o&lmfesi" So '{K^n^ if Cod be in a way of ^J^tcy^i |f^S.'bn>P*?J*ngi^dooriof 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^^reatandntdt* 'teliMe are thy ^orJ^n^ LMGot^abni^iy\]tift ana true are thy wayes, thou Kingof Saints. By thisyou. nurfce that God wouldIhc^ ^si diat thr bondage under Anticlinft is like jhe bondage la ^^pti ahd^diereCorc Hpi»(?isC5illedrEj^;pr in the Revelations,

i

inoyeit

JH

Mhi

\

"""'"^^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'

V

^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 ofadmiradpn,J^tfjb 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: Firft , bv Way of admiration^

Ti^ii^isfil^&dMotbeeOLordamngft,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

t^^iHM^k««^B*i>"<-«*-"'"---^>^>«M^B^MMll^LBMM^Ma&aMiHVBWBMi«Hn^

4 Ti^e Sdziftifreajmy.

of negation, who y lik^ nf^to thee 0 Lord ? that is, there is nbne iikciimrQActf; that is" theiirftcxprt^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. 0Lord threis npne like tbee^ neitheristhere myGod tefidcs thee i according tp all that we have beard with eir eares: So in Pfal9n.$6.S. Ameng the Gods there is nenebSf kHt4 thee^ 0 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 people 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 withdiis ^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^ gliwymg in thirTitle 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 0 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 0 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.tofeare thjf 'nanie\ ^"fpill praife thee 0 Lerdmy God% wiiJk

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

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

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

' 0 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.

ifia*i

■HNMtfbMteMpM

■*•*>«■

<iniii

9

€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^kthecreatureh4cHbiitiitde,> 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^amaise 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

^M*

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»nej^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 ^ beauty5 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

y

TAe Samfstredjmy.

4.M

Ni

mm

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>andtarfleGod

theres^but^OttghGodgivcuskavetodo^diiSi yet evermore

fodiatwebeihre tore£?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 dieftrw«re%Ut creatares, anct

that iherevas more exeelkiicy m God then inamyofdiefe*

%Qtat1aft^0mmmgto4bok uponH^hecreatoretoo 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

• «

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->v

The Saintf 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 creature, 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 ^fe 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 your 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

k»«

■-'1

4MI«P»HHMHn«iaBn«HHMWiMM«MB««WMaiMMn«riHfltttffl^

mftl

^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&ifekiboftke41oIy <%<^, 2 jT^

Mi^ AV I^r5jiflrArrif^Ar^jM^ sct^ding^to aH

akf W€ b0p€ btard niib mr iortu Mark^what fblloWeS) Md wb^ mi n^Mi hi tlniiar$Bi^^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

* burcar^ 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^

«N«

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

cny: ^pdt /Koukl we «oilc(M5cmr|eIv^%with» aful f!^fyA$M infold ami in df4i{^ifrv!cc$ 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.fiff«yrw«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: IknowBoodeScifi^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 ^^.

iMvtf#«ib(i^ 44 Wkm tktf.bm fot^h^^'f* 0*m'th4) 4^§^ . wmflfitfMi andallInfo^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^npontheir 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;whois iii&ii&ily above dieni?!^ V- / '-'^ ' ^ Againe let us take heed 1A 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<waremen^ifeairt^fti4i»n thefr Idfe ^yca, iiow iiitf ] o«na^earcb€etij(ci4]j|^)0|ftedltiff chitike^m

- ,^ " C B with

"l^SamtrXvtitfigtf^

mm

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*^. ndittywiu&bodihands. Nowtben,tor(faaniebenotchonJB|^*^

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 verie34.:to.theend;; tharf w^aperfumethcre[ to be made by the compofitioti of ^e ApodiecaUy $ but there was this cha^^given,, an fir the^ faffmcwhich thmMtmafy^ ymfifAwit:mal^t^jmrfilves^^ yrccmsdiiigte^fomptfitim 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 ujp 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^mmmmim'm^immmmmmmmmmm.mfm^

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^ycniWhyGadhath 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*

gation>

mmmmmmmKkSSSSBJLmJmmimAStmai^at

ft^tt^mmm^-mamm

y

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 aiwayetfiKablcfobis 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, oifGod 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

«3

r

!_*•

r

7beS4nft*Tm^kiyi

nmms

^ 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 fpeak 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^keis.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 iChiircbofGo<^Kn^44JS« cryesxiii^,ia^5 bohybofyy LofdOU at^ # ttUgbiff flievi^g the bkffidcmditiori.of' ime CNreh of God^

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

4Mpti# «hem>:th^ (H^'^^eedh^ [ ~ Iftiiifi40e above any om^' ac&lbtttie 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>dwouldfwent by \Afo£K\ft(Am$ 4.a.)befweares by iws. fcolrwsflc. Now ai efte . Scriptureiayea, ^ohcaOalcovld fwe^Mbj? iMKgreater^he tmtt

J

|^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 Lordtbj 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 .ofGod $ 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 oft/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

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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 Idefired of the hordy tbau Jwitfeet^sftcry that I mgf dwdi in tAeb§uf<^ftke Lord Jl tie dnyts;^ cftnyiifey t$bcbM:tt€,bfautj fftbi LofjL^-jmd.to, efMoirt in bM, TiTTif^i^ Now vhat is Gods beauty but tlK beajuty b^ holinefle^* the holinefle of God appearing in hiss Ordbtances^ and his wor-^ flap is the lufler and beauty ofthe infinite gloiy of God ^ as Ffalm.uo.i. the Ordinances are called the beauty of holinefle: Tbj ftofteffirtMbe r^Ving in the ddy .(^ tbj pwerintbeb^kutits #f bolOicffey &c. Yea holinefle, fom^ feeds or it> the ver^ Image of It) onely in the creature 3 is called therglory of God > Rem.^ 23. M bavcfinned and ccntejhort'fifjbe glery of God 5 the verf, b%inningSH»'the work of holioefs in.the hearts of Saints is ca^. led the glory of God ; much ntore then th< infinite holinefle o|k Gods own nature. Further, Jt. is holineflfe chat puts aliij^^ upon all the other attributes of God> and m^kes them g^onoot and honourable, Ffalm.i 1 1.^. Holj and reverend is bis name\ die name ofGodis therefore reverend, becaufe holV:; fo take all ^he height of excellencies that are in Gpd> yet ii they be (uch af you can conceive them fcparated from his hqlitf^fle, they doe not make his name reverend: ^d this fliewesr hi^winfinitely Jk <:oncernes us to labour afcef holipefles if all the cxcej^lencies of God cannot make his name reverend^bel^ Separated from hollr nefle,then let the creature haye.wh$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

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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 ordinaryv^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 ,

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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'Sffipturf|, 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

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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 person 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 holinefle 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 pureytbere^ 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

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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 heartsJhaU 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

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.diine^fucabletohis amnency and cxcellctK^. Man kaih m cKeTlency inhiBQ^butnotalwafesgracein his heart to wodce fatablcto itj 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 wpndirrfuU 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 communion with ke^h i nor thelileof beafts with men ; nor men

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mhtlxeliftisfGod. 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 creaiare 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^dstofavefor faioifelfejhere 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 terrible, 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 thewickedtogether, 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 reverence 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 contemned, and therefore they b^into leflen and abate in thdr cxiSt

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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 0 Lcrd (f^y csDavid) far I am b$ly: and thou w'dt not give thj hUj o^e Xq fie corruptidH. If thou becft Gods holy one,he will ijfot leave tiiee.' to the power of cormptiOn, he will defend thee and^maintaine; lliee.-theitforefave^tlbcPfalmiflinpJJ^^ 0 God th$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

VI-

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 ^

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Hhe Saints Tteafkry. ^ ^J

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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? iSodisgnatly tohftaredin 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 13.11. 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 poliChand 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, andf&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.:

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rp

2 8 Jbe Saints Xreajurj!^

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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 thingsfi)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 Othat 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

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 mediator 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 creature 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 eternally 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 enter 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 abhor 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

V-

mmmmmmit

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 mrrcy % 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.

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March 29

C o L o s. 3. V. 11, latter end of it.

3ut Chrijt is att in ^tt,

ITisDOtlongfince fas Tome ofyoumtv raneinbfr J thift in this place that fubjcft was bandied ot the Saints cnpy^ ment ofGocl^ 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' 14.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 that7^ 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'

•<

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*

folutcly

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 mediator, 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 wifdome 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 footflcps 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 offended 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

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4

I

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 ftgrthttbthedeef thingsefGodi &c. difcovcrsthis ; 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 letting 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, dothinftrud:die ^ fixils'aadMa&iitotltfiTc and grow up in godlinefliabun-^-'" .-*"— -■' dantlT

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7b« S^Mff Treif/my, 3$

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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 dintSy 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 poiiit, 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 areChrifisyandCbrifiis 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

hbud

iheSaintsTreaJkry. 37

^^•m

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 cometa have boldneflcandaccefl^: 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 yoii 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 between 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 yet 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 expffted 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

and

^ \

H fi " ■' ' - - -" '

18 7b4Saii^fJre4^wy,

A

(•^•(^•'••'■■■^^^'^^^■■'■■^^^•'•'•^••^•'•••^'^^S"*^

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 began. 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. Ejebatk nvtfeen j ^or earebeard, Heitberbave entered into the heart ofman^e things which God hatb tmared fwthemwhicb love him: but thefpirit 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 reference to man-kind before the world was. The covenantnow being between the Father and the Son, and the Father requiring 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 nature 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 covenant 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 conditions 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

^i""'^F^WT*^"'^'^~»"~"^»^^»

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^foh.

[ 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 honour 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 mercy : 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^ Ifaj^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. dicierf, Ifajijfis righiiey

eufneffe: asifhcmouldfay, coffer thatGo<i'in the pirdc^

niiigoffinne, doth not onely mtoifefthisgrai:e,andm^rcy»

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

t

\

>

k

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)anaiofatisfyingdlrine 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 righteous-: 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,

, S0^.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'difiiMftbe 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: 13 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-ncffcto 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 afterward^ fafter 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«

Mw4>*<(

* •

i

tm

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 remember 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 womanj 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 remarkable ^(^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$3, we have it in Chriif 9 not only by way of the rcdun-^ dancy of his merit 3 but by our union widi him,we*are married to Chrift; and by union with his perfon 9 are made one . with him; and fo^are Tons by ver|ue of nis Ibnfliip: And are therefore fons of (?odin a higher way then, the Angels a^e$ 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

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 pacified 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: JFiomChrift.: 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 body ; 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^

tht

/ -

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^hriftis 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 rifiners out of the fit Kpbcrein is no '0£t0r. That which is j(poken there of the deliverance (^ theprifbners y 'may be ap;-

{diedto 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 Ttalfiy4f lively fiones^ arehmltHf afpiritfiafboufi , 4n^6ly , tri^booO^totfertipffiritHaffi^

7he SaintfTreajury. 49

MMHiH

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 only in the duty, no, nor in the. ipirituality of the duty, though that bf.countcda 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 thoudoeft. 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

«rii

—M— ■ t ir iiii f I I I I

j^^ ibtSmnfstrufitfy.

Godfavcus 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 natureujpon . bim 3 and differ , and dye^ and all the mercy we have mim be through hin: this is'^awonderfiill myftery ofgodlinefle $>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, andiiis 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

*V.

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 infinitelymercifuUand)uftboth 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 together» 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 divine 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 greater 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

6«de»>j

>«MMMB

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 knowing 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-'

f i|, Tk€ Saintrtrtafufy.

««hi

^—''-' 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 thyfbul^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. ' ^'

TheGofpeljitfelf, dionghtherebc 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.

rt»MM

^^ ^ 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

Chrift-

And then God delights to honour his Son , and that hfi «tiight fet l^m UP) he makcshimto be the meanes of conveyance 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 fatherx 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 mercy 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 greater 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

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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,

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under a poWcr&li ftfiniftry , that rareals Chrift and bring9 die day of falvacion to the foul, it h noodier then the fnHC of the prayer of Jefus Chrift for that foul: compare Ifiuab 4^. 8. vfim%Cor.6.i.^* and you (hallfee tAxn. Ifaiab j^^nthm faith the Lordy in an acctf table tim€ have I beard tbee 9 and in a day offalvatien 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^efeechyan 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^tan engageihent upon yoii^thatwhen 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 19the accepi^ledCMvrfien

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

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(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 Godsrmefe/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 -: '\' .:/...:--.:

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^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^ outward 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 pfoUr 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

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The Saints Tnafiny. ^i

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taught me > diat fuch is the diflince and breach betvircenc thee and me» that unlefle it be made up through a mediator > 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 fcarle of frice : 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

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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 ipahtohiau

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 0f things mtfeen. th/fid^auce ; the word in the original! 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,andhopedf^ 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- '.

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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^thatyet 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, bodies 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

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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 principle 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^thatyou 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 enemies^ our hojpc is a helmet.

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

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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 theme: 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

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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 gazingfiecl( 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 feeniTo 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

««

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« iUntiallwhichhadi in it more then it appeares for: thofe things that make a great fliew^ and have not that in them which they make (hewof > 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

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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 capable 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. AndInote 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

upon

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70 The Saints TreMfii9y.

upon Oodhifnieifc^ andmutbles the foul to difceme t|ie excellency 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

s

I •«.

7bi Saintf 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, andamongft the reft thJl is aipeciall 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. Theftrengthofreafonwill 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 oftheFathers, that tjwyTaw 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

(aid:

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 prefent : 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^yet 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

mifery,,

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 cryed out, they were in hell: as J^ f rancU Sfira^ heftid 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 already 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 isTuch an infinitenefle in ///

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

K^'

IV*

-/

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-^

fittionft^

I

* '

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 ittit.

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 Inth<ip, their very feTith is only a notion, andnoinarvell then ifall things they believebe bittnotions^, 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 glorious 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*ebetew 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^ ^ringaEtthegloiy^ofOoddbat^ppwfeinthefe things, how ^ 12 ' would

■^

i-

W«ilhiMHBa«Ma«i«Map^aaiiV*BHana«^MiMai«BWi

vrould our hearts be enflamed with love to God I .how would our converfations.be in heaven for the preient \ what heavenly 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 hopedfor^ 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 BOtfeen.

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 eye^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

i_^

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

**«<*■

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78 ; TbeSgmttl^eaJmy.

r^"""^""^^""^

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 % &ndalter 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 ofallhk 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 afterthat^ mark hoWGodfollowea liira. Flrft^Ms'uhcIeLtffefyrfbllov^s him with tfaou^s to flatyhim. Secondly 9 In his Journey his wivesmirCedyeth* 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: thisargnes acafnal 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 thouhafi hid thefe^if^sfr0m the wifi aifdprudent , andhaft revealed them to kabesy pdaxb, 11.2 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 religion: when a tefan (hall fee another very earneft about a thing that he thinkes Is of no confequence at alf, he cannot but impute folly to him : fo, when the men of the world fee the people 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 Luthery 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

di{-

m^

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 ffayes 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 Petery 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 tobeflirc^

. 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 upehave believed ^ 2Sim,i.i2. and the mercies 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.

Ccr-

-s ^

>?tfufiifj^ 81

\ 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 drawing condufions from divine princrpics^ (Tor that I (hould have fpoken of 5 how faith draws things up to an evidence, by divine and rpiricuall principles ; aiid what thefrprinciples 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 yoq 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. thisistheway, indwhatever comesofiti «iillnot 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 ft 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 pardoneilfiatdthatyecr

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 adl6tt£wddmes 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

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>

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V[k*S^ii9hrre^, 9f

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coiild notbe (b glorious ititrorii u AAU)hf^ It is j(kc moft difficult 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-* ccMoeall^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; belifve 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 indidr 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 reftvuponi 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 beardj[ 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 exceedingly would many (KX>r fouls rejayce, if they might have an'evidence but of fom^ one tnuhcf religion ^as the truth of ia deity, whichreafongives 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

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 onelv 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^tofeethegreatthhiesqfGod,jFin«^jr2.5. 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 glorious 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 ractive the Gofpely Mat hew 11%, 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

fO/

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T>^ SdinhTrcsfiny.

'' ■-^ ' " ' ' ■ " ■■ "

7his strmmpst pucht Apr^ 95.1641,

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fo preeciout O then w|iat is ic to htre a principk 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 fcnftilprecious9 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 ofreaibn 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 myfteries of godljnefle il^t doe infinitely cokicerne our eternall peace, .

•

(

ThSdintstnafmy* ^ 87

wm^xamm^itft

irtWa

#######l|#####

^ J0HN.8.V.35.

indeed.

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

again

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">. .. ••a"—•t?

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 beunderftood 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 offrowardneffe, 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 bondage. 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 pittyeth 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,yet 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.

Thefewords,youfcp^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

Chri^

f.

1.

I

I V

7be Saititt treajkty.

i^M

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 too^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 obedience 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

4

A

MBai*«WMMM««»«M««M«VMMMaiMMai

^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 law« 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; ChriftT.

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^ruftedandfttled in theft two, you cannot itnow aright any point of religion. . '

; jForthefirfti I will bd butbriefe in that > though there be B»ny particulars in it 9 for it is the fecond I chu^y intends. And fot a preparationJto dus firft , this I ihall teii you before b.4ii4 (^^t I utall nadie mamf dings unto yoa that will feeni* exMcdinghard; butytat^ethis 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, ttiat •

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

idmmtiKmmmmmmmm^imml^

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ibtSmmtifhi^y, $t

^masssiJma

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

thingsy Alftg^ dia« arecrolfe afidcontr2[rf totheneartsand, ^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' tUngSsimpoffible to hi performed 1^ thofe thai are uhdcr ir^the lawitisaybkethatfiieither Wenor our fathers ^erc* able to bear ASs 15 .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. 11. 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^exaftraH of.us under liitiM- ^

mm-^jLVMiM I JJja nmmmmmmmmmmmmmfmmmmmmm

Mi^iMriW

9 a TbeSakrt^TreaJmy.

r

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* feftion.

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 infinite concernment oar freedome by Chrijft is. ^ You muft look/ V to your felves how you get dclivci:ance by Chrift, for certainly 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

<«•:

'4

Ti^e Sdinfs Tresfwy.

- .11 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 : therefore 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 manner 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 withLtisIn 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^it 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-

lAMi

(htfidins V4 have Jiqft aU MBTCT tP< bl^

Sv^s utno ftrength at aUt6 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 afflidiemi^ 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 etcrnalL Ufe> it follows to purftie ugi toourblDod^totemffonaUandetariialldisatb: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 cucKibonds as all created povra: laheaven* a^id eardb ismot Ibk to looft. .

Thiitcenthly>In thenextplace/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 offended 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 muftnevcrthink 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

f

! '■■'■ 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 accepted , 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, thatinftead of teiortifying any of onr finned, it rather ftirrcs them up ^ and makes them tnore : itthreatneth indeed grie* vousthings againft the tranfgreflbrsof 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 comparifonot the promi(csof theGofprf. 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 ofttmull fife«

^m

^m^^^immmmmmmammmmmmmmmmammmmmmmmmmm'^mmmam

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 themj and although thefe things may feem hard unto us, yet if we confider but three or foure particulars ^ they will not appearc fohard.

^irft, doe but confider, you hare to deale w|th a God of infinite 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^ ofpertcftion 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 wdfulcondition 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

weight

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 faid 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 whatyour 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 tol^ni > unle0e ,i(i Were revealed together with^tbe Gofpel. Whidi is dhdat t an^. mow t9tellyoHQ«>.ev9l tji^i^^ weiviyeiiy:4iAp6^1^ i^

MPMMMH^SJJ- ■*. J' II

98 ihSMtitstftajkry,

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,. 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 dFthe Gofpel^ fetsitdownin all his Epiflles ; aod in many places el^antly: aiKl in one Text wherein is jfome difficulty^ In Gal. 4. from verfe 21^ and fo forward, 7V0 mi^yt that dffirt to h under the Uvf^ doe ye net heare the law ffor itk wKitten, that Abratom 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 mamiSinai , 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' tlkoutbkttraafeUeftncti 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

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fOifU JiTHjatim ^ wbkb mrisf and is hbinduge witbhnAil^ irmhhtien out thccfbureiofdie Cburdioftlie j^fup^ei^ dhejFf^ 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 defdaUbatbmanj 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 Trumpet iu> pirodaime the Jubile muft be - blown upon that very

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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 joyfiij found*.

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 anadvot: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

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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 having 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 fptifth joy&l found, Is this j hf the liberty th|p haft now by Chrift9( 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 Gofpel tells us, that where there is any good, any grace in an aftion ^ God obfervesand takes 1 * notice

mtmt

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 priytledge^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

The

^

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 waycs ^* 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 morbj. bdt btfc'wWcH p'^vfe^s d^-diorthingstoburm^qctendbbwar: foti^i^'^^ of

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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 inxhewfyvfhis hearty .mar^^etdiat followes^ I have fitn his wayes^ andl mil heal him. *

The dcvemh joyful found is 5 that noW being fct at liberty 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. toHcned.

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 0 Lord, . for it is pre^\ , flran^e argument of a childe of the bondwoman^ 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»

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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 liberty 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 therefore 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

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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,

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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 Priefthood 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^ 1541.

■IIJ 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 ha2zarcrand 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^tittrunksjif'7.)yfhtn ^ viricked man dietbi'

his hope periiheth ^ he is fiatedin 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 froni God : and thfff

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'

thSahftrtHafivy:

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 itall^ay > for immediately after death becomes t6judges* 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-

lookt

,.l . I I p—^ip——1——i—1——1^——>W<lh

izo Ti^SuMfTitt^igy,

w^^

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 notpaft 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 ctnnesjudgfmenu

. 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 untothen^^^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 before the Lord: onely God hath out of his infinite grace provided 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

MHMaaMMHMaiMiMMMa

■\

. 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 thislaaipewas 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^ Vnifkfi&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

tU

. 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 dbcafterwards 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 capable 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 beimpoiufakle 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 rebelli^§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

•J

mmm

Jbe^SswtsTrekfitrf.

«

<

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^}'oyo^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 forthdretemal 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

mm

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 eternal 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 condition. 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 diefr 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,|&yes 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

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 ycur 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. 13 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 gocftabroad, 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 depends ; 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

were

^-1

—...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 *

up

I

^mmm>9mmmmmmmmmimmmmmmimmmm^mmmmmm

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 camejto 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 cidlj. 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 you^' 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 aboutfavingloftfifiei» andmdieniba^ttanehada^chihiciiQ ^e cradle, and forgot that; ahdwheitfte 2ookt iipoti^wliaci ibe had faved y &e (aw a fewitrifiin|g things^ btit^llien ixckam .* ' into

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 bepaft jTayes^he(fpeakingwkhindig-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 thatlifeandbleffidneilewhlchthouh It becdmesmeiii

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

and

\

1

X 30 7ke Saints treajmy.

I

L-

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 making up their peace with him; in pricing his meircy y in admiring 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

upon

7be Saints Treajkrjfi^ r 21

kw»aMMMtaa»*i

*.

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 never 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 andOl^ord) whither am Tgoing? It wasafpeechofPopei^^n>»9 when he was to dye^ fayeshe^ 0 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« ^

^Igg^l^^tmmmmmmmm

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 dayes 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 almofigone; well, thy ficknefle encreafeth, thy painescon-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 , andwomld^ 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 dye5 that whichw^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 divers 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 /^eirhear» areckunted, 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,

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, thisconcernesallprophanewretche?, 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 begins 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 ever.

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

further off then before: how (hoqld this awaken thee to improve all thy time and opportunities to the uttermpftfor the goodofthyiouL

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 mercy 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 aJtramftatloit

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

thatc j

r

T

^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 ^ying, 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 you^ this is yout 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^

f.

- - ■ -... - . , —. ,.. ■

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 be3 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; therefore 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 creatures , 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)

MMMMMMMMMWMfti

138 .7be $ dints Tredfnrj,

^mmtm

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

maa

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

Eutforth 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

^orhis )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

aworld: fo, many think tfaej will repent whentbcjr come todyc. Obuttakchccdnhcn tboahafta gile^atthoudocA notncgleftic, for fcare it never come again; and know that ifihcLordftirres 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; youcanntvreturneintotheworldagahi} therefore it nctrlyconcernes yoa to make all fure while yon iavetime. Anddo«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, Br.

rhich is another branch of the exhortaticMi) bMilk any way of God for fcare of fuffis 0 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

iAMMteMMMkWiMMtfatl^MiirfMa^^MMlMHMa

7b€ Saints Treafwry. 131

t

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.

FINIS.

■s ,

>~

J »

4

.J*

•. • ' • > k

'T'T^

/

iMia^

The Contents of thpfoir^oii^

SERMONS.

SERMON 1.

i

• «.

which Stmg k^ i.T:hem)ftancwitSofigintbcif0rld

^ 2. Aj^irituaB andmfi exctjknt Stmg ^.Avtfy dilight0 Swg ' -'

j^ AiyficJtSimg . ^M tht$finkn 0/Auftin ammuUfis^S<^g ,

Doftrine.

.1. Becaufe whiter jt mGodiiGUJfimfi^ .

^ 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

IBTc. 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 erefture

'■■■■■ -v - -•■ -- , .. ^,^

ibid, ibid, ibid.

5

Ibid*

ibidl ibid.

* 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^^Jmddot 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.

All

<- 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 ofbolimJ!^ 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^

turejis 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 titlej 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 .

Holmefs puts a gleiry upon tbenr, perfons ibid.

Holmefs 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

ibid. 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

2f

SfiRMON II.

Doftrine. 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

TheCoateots,

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 fuchmMfi^ite ibJi4Hce.,betweeHGod 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^ everyfiiih, 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.

Hoy|^CtriJtkaiiHaitous^nGods'pfnmH^i^atififofgcod 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 conveyit^ 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 ourjufiification .-. ....^. . ^ \ 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

■ MhmUin 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*

^Wflhaddhl^GtiAfttvtTWthifewOfr^^aiidthKt^iiiy

PetietftbtG^hakbeeHrtv^hd'hm 57

ThsCoBfcatf.

lUiilii dNi»ilM«lB

r

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 wHbmgbtj 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

SERMON ni.

1

L\

^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

ibid,

^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 mthtmthen 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.

;

1-

r

The Contents.

^"

Andf^ilbgivestktm 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

ibid.

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 7J

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

'«i

TheGdfitoiti

iWhtfhiii^iiM

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 0 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

.)«

\

SERMON IV.

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

^m

mrmt^mimmm

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/^lbeLaw 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 bard^

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.

TheCdtttsems*

• " •"' ^

BSi

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* cedars 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.

11. 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^-

S«nnoa«

:Omtems«

wiBT^'^g—^Tsgy^'g - .1 ■ ■■ ■ — I .^ t^r^mm^mm^m^mmmmtm^m^i

1, '

SERMON V.

1

Jtrj: Doftrinc,

2bat 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 deathGe4taksiaff{^ ^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 ■

• -• •■•■• • -. ... - •;

TheCwjtenti.

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

121

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 vider

^."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 'gotali

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

«■

Cooteiit$<

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^

ibid«

TetHftatioHs tofimeare to be refelled bj the cnsftdcraiion ef the

great bnfmefi » came mte the world fek 131

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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«

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