easily performed. As the more natural strength is exercised and

easily performed. As the more natural strength is exercised and

"A royal priesthood, a holy nation, a peculiar people." The Greek is, "a people of purchase," such as comprehends, as it were, all God's gettings, his whole stock, that he makes any reckoning of.

"That you may show forth," or, as it is in the Greek, "that you may preach forth," that you may publicly declare the virtues of him who has "called you out of darkness into his marvelous light;" that you may so hold forth the virtues of him who has conferred all this dignity and glory upon you, as to excite others, to "glorify your Father who is in heaven." You know the picture of a dear friend is not to be thrust in a corner—but in some conspicuous place of the house. Why, our graces are the very image of Christ, they are his picture; and therefore to be held forth to open view. These candles must not be put under a bushel—but set up in a candlestick. Jewels are to wear —not to hide; so are our graces. [God himself is wronged by the injury that is done to his image. The contempt is done to the king himself—which is done to his image or coin.]

It was a capital crime in Tiberius's days, to carry the image of the emperor upon a ring or coin, into any sordid place. And shall not Christians be more mindful and careful, that their graces, which are Christ's image, be in no way obscured—but that they be kept always sparkling and shining? Christ's glory and your comfort, O Christian! lies much in the sparkling of your graces. Pearls are not to be thrust in mud walls, or hung in swines snouts—but to be hung around the neck.

[7.] Seventhly, Gracious souls must exercise their grace, because the more grace is exercised and improved, with the more ease and delight will all pious services be performed, Psalm 40:7-8; 119:97112. When grace is improved and exercised, gracious services are easily performed. As the more natural strength is exercised and improved, with the more ease and pleasure are all bodily services performed; so the more grace is acted and improved, with the more ease and delight all Christian services are performed. Such souls find wages in their very work, they find not only for keeping—but also "in

keeping of his commands there is great reward." "All the ways of the Lord are ways of pleasantness to them," and they find "that all his paths drop marrow and fatness," Romans 6:22; Psalm 19:11; Proverbs 3:17; Psalm 65:11. Ah, Christians! as ever you would have the services of God to be easy and delightful to your souls, look to the exercise and improvement of your graces—and then your work will be a joy.

[8.] Eighthly, You must exercise and improve your gifts and graces, because the more grace is improved, the more God will be honored. Romans 4:19-21, "Without weakening in his faith, he faced the fact that his body was as good as dead--since he was about a hundred years old--and that Sarah's womb was also dead. Yet he did not waver through unbelief regarding the promise of God, but was strengthened in his faith and gave glory to God, being fully persuaded that God had power to do what he had promised." [Abraham's faith made him rejoice and obey, Heb. 11. Faith is as the spring in the watch, which moves all the wheels. Not a grace stirs until faith sets it to work, Romans 4:3, etc.]

"He gave glory to God." But how did he give glory to God? Was it a dead habit of faith, which set the crown of honor upon the head of God? No! It was the lively actings of his faith upon the promise and the promiser, which gave glory to God. All the honor and glory that God has from believers in this life, is from the actings of their grace. It was Abraham's acting of faith that was his high honoring of God. Christians! I would entreat this favor of you, that you would be often in the meditation of this truth, namely: That all the honor which God has from believers in this life, is from the actings and exercise of their graces.

When you go to prayer, then think thus with yourself: Is it so, that all the honor which God shall have from my soul in prayer, will be from the actings of grace in prayer? Oh then, what cause have I to stir up myself to lay hold on God, and to blow up all those sparks of grace that are in me! As a body without a soul, much wood without fire, a

bullet in a gun without powder—so are words in prayer without the Spirit, without the exercise of the graces of the Spirit. Jonah acted his faith when he was in the belly of hell; and Daniel acted faith when he was in the lions' den; and the thief acted faith when he was on the cross; and Jeremiah acted faith when he was in the dungeon; and Job acted faith when he was on the ash-heap; and David acted faith when he was in his greatest distress; and so did Moses in Exod. 14. And you know the outcome of all was—much glory to God, and much good to them. His heart will never be long a stranger to joy and peace, who is much in the exercise and actings of grace. [So did the publican; he prayed much, though he spoke little; the hottest springs send forth their waters by ebullitions. Augustine cries out against those who did not profit by afflictions.]

[9.] Ninthly, Because the more grace is improved, the more afflictions and tribulations will be lessened and sweetened to us. 2 Cor. 4:16-17, "Though our outward man decreases—yet our inward man is renewed day by day," or day and day.

When Peter Martyr was dying, he said, "My body is weak—but my mind is well—well for the present, and will be better forever hereafter." This is the godly man's motto, "For afflictions there is glory—for light afflictions a weight of glory—for momentary afflictions eternal glory." So in Heb. 10 and 11. O friends! if your graces were more exercised and improved, afflictions would be more sweet. This would turn the cross into a crown; this would turn bitter into sweet, and long winter nights into summer days. It would make every condition to be a paradise to you, etc.

[10.] Tenthly, If grace be not exercised and improved—the soul may be easily surprised, conquered, and vanquished by a tempting devil and an enticing world. When the sword is in the scabbard, the traveler is easily surprised; and when the guard is asleep, the city is quickly conquered. The strongest creature, the lion, and the wisest creature, the serpent—if they are dormant, are as easily conquered as the weakest worms. So the strongest and wisest saints, if their graces

are asleep, and not in the exercise—they may be as easily surprised and vanquished as the weakest Christians in all the world, as you may see in David, Solomon, Samson, Peter. Every enemy insults over him who has lost the use of his weapons, etc. [Saints should be like the seraphim—beset all over with eyes and lights. The fearful hare, they say, sleeps with her eyes open. Oh, how watchful, then, should a Christian be!]

[11.] Eleventhly, We must improve our graces, because decays in grace are very great losses to us. By decaying in grace, we come to lose our strength, our best strength, our spiritual strength; our strength to do for God; our strength to wait on God, and walk with God; our strength to bear for God; our strength to suffer for God. [Spiritual losses are recovered with great difficulty. A man may easily run down the hill—but he cannot so easily run up. Aman may soon put an instrument out of tune—but not so soon put it in again.]

By decaying in grace, we come to lose that "joy which is unspeakable and full of glory," and that comfort and "peace which passes understanding," and to lose the sense of that "favor that is better than life." Now our faith will be turned into fear, our dancing into mourning, our rejoicing into sighing. And when, O Christian! you begin to fall, and to decay—who knows how far you may fall, how much your graces may be impaired, and how long it may be before your sun rises when once it is set; therefore you had need to exercise and improve your graces.

[12.] Twelfthly, and lastly, You are to improve your graces, because souls truly gracious have a power to do good. I do not say that a man in his natural estate—though Arminians do—has power in himself to do supernatural acts, as to believe in God, to love God, and the like, etc., for I think a toad may as well spit cordials as a natural man do supernatural actions, 1 Cor. 2:14; Jer. 13:23; James 1:17; Eph. 2:1-3. No! I say that all the grace we have is from God; and that man in his natural estate is dead God-ward, and Christ-ward, and holinessward, and heaven-ward. Yet this I say—that souls truly gracious have

a power to do good. It is sad to think how many professors excuse their negligence by pretending an inability to do good, or by sitting down discouraged, as having in their hands no power at all. What can we do, say they, if the Lord does not breathe upon us, as at first conversion? We can do nothing.

I think in my very conscience, that this is one reason of much of that slightness, neglect, and omission of duties, that is among professors in these days, so that God may complain, as he does, Isaiah 64:7, "There is no man who stirs up himself to take hold of me—they are as men asleep," who sit still and do nothing. But certainly those who are truly united to Christ, do not act as dead stocks, as if every time and moment of their acting God-wards and holiness-ward they received new life from the Spirit of Christ, as at first conversion they did. And I am confident, for lack of the knowledge and due consideration of this truth, many professors take such liberty to themselves, as to live in the neglect of many precious duties of godliness, for which, sooner or later, they will pay dear. But remembering that it is not a flood of words—but weighty arguments, that convince and persuade the souls and consciences of men, I shall give you four reasons to demonstrate, that believers have a power to do good; and the first is this.

First, because they have life; and all life is a power to act by. Natural life is a power to act by; spiritual life is a power to act by; eternal life is a power to act by. The philosopher says, "That a fly is more excellent than the heavens, because the fly has life, which the heavens have not," etc.

Secondly, Else there is no just ground for Christ to charge the guilt of sins upon them; as neglect of prayer, repentance, mortification; nor the guilt of carelessness and slothfulness, etc., which he does. If they can act no further, nor any longer than the Holy Spirit acts them, as at their first conversion, notwithstanding their union with Christ, and that spiritual principle of life which at first they received from Christ—certainly if it is so, it will not stand with the unspotted justice of God to charge the guilt of sins of omission upon believing souls, if

they have no power to act—but are as stocks and stones, etc., as some dream. [Omission of diet breeds diseases; so does omission of duty— and makes work either for repentance, hell, or the physician of souls.]

A third ground is this: if there is not some power in believers to do good, then we should not have as much benefit by the second Adam as we had by the first. The first Adam, if he had stood, would have communicated a power to all his sons and daughters to have done good, as being corrupted he does communicate power to sin, as all his children find by sad and woeful experience; and shall not Christ much more communicate a power to us to do good in our measure? Surely he does, though few mind it, and fewer improve it as they should. If there is not such a power in believers, how have they gained more by the second Adam than they lost by the first? and wherein lies the excellency of the second above the first?

Fourthly and lastly, All those exhortations are void, and of no effect— if there is not some power in souls truly gracious to do good; as all those exhortations to watchfulness, to stir up "the grace of God that is in us," and to "work out our own salvation with fear and trembling," and that also, "give all dilligence to make your calling and election sure." To what purpose are all these precious exhortations, if the regenerate man has no power at all to act anything that is good? Nay, then, believers under the covenant of grace should be in no better a condition than unregenerate men who are under a covenant of works, who see their duties discovered—but have no power to perform; which is contrary, as to other scriptures, so to that Psalm 40:7-9, "Then said I, Lo I come: in the volume of your book it is written of me, I delight to do your will, O my God: yes, your law is within my heart," or, "your law is in the midst of my heart," as the Hebrew reads it; and to that of Ezek. 36:25-27, etc. A soul truly gracious can sincerely say, "Your law, O Lord, is in the midst of my heart, and I delight to do your will, O Lord." I confess I cannot do as I should, nor shall I ever do it as I would, until I come to heaven; but this I can say in much uprightness, that "Your law is in

my heart, and I delight to do your will, O Father." And so Paul, "With my mind I serve the law of God, though with my flesh the law of sin," Romans 7:25.

And we have many promises concerning divine assistance, and if we did but stir up the grace of God that is in us, we would find the assistance of God, and the glorious breakings forth of his power and love, according to his promise, and the work which he requires of us, Isaiah 26:12; 64:5, etc. Though no believer does what he should do— yet doubtless every believer might do more than he does do, in order to God's glory, and his own and others' internal and eternal good, Isaiah 41:10; Heb. 13:5-6, etc. Affection without endeavor is like Rachel—beautiful but barren. They are truly blessed—who do what they can, though they cannot but underdo.

When Demosthenes was asked what was the first part of an orator, what the second, what the third, he answered, Action! The same may I say, if any should ask me what is the first, the second, the third part of a Christian, I must answer, Action! Luther says, "He had rather obey—than work miracles." "Obedience is better than sacrifice."

But, sir, you will say, what is the meaning of that text, that is so often in the mouths of professors, "Without me, you can do nothing"? John 15:5.

I answer, All that that text holds forth is this, that if a man has not union with Christ, if he be not implanted into Christ, he can do nothing. "Without me," that is—separate from me, or apart from me —as the words may be read, "you can do nothing." If you are not implanted into me, if by the Spirit and faith you are not united unto me, you can do nothing. The arm may do much by virtue of its union with the head; but if you separate the arm from the head, from the body, what can it do? Certainly the soul, by virtue of its union with Christ, may do much; while those who as are separated from Christ can do nothing—at least as they should. Ah, Christians! if you would but put out yourselves to the utmost, you would find the Lord both

ready and willing to assist you, to meet with you, and to do for you above what you are able to ask or think. Union with Christ is that wherein the strength, comfort, and happiness of the soul does consist.

Caesar, by continual employment, overcame two constant diseases, the headache and dizziness. Oh the spiritual diseases that the active Christian overcomes! Among the Egyptians, idleness was a capital crime. Among the Lucani, he who lent money to an idle person was to forfeit it. Among the Corinthians, the slothful were to be flogged. Oh! the deadly sins, the deadly temptations, the deadly judgments— which idle and slothful Christians are given up to! Therefore be active, be diligent, be abundant in the work of the Lord. Idleness is the source of much sin. Standing pools gather mud, and nourish and breed venomous creatures; and so do the hearts of idle and slothful Christians, etc.

The Special Ends that the Gifts and Graces which God has Bestowed Upon Believers

II. Now the second thing that we are to do for the further opening of this point is, to show you The special ends that the gifts and graces which God has bestowed upon believers, should be exercised and improved to.

And they are these that follow:

[1.] First, They are to be improved and exercised to the honor of God, to the lifting up of God, and to the keeping up of his name and glory

in the world. 1 Cor. 10:31, "So whether you eat or drink or whatever you do—do it all for the glory of God."

He who does not use his gifts and graces to this end, crosses the grand end of God's bestowing such royal favors on him. Graces and gifts are talents that God has given you to trade with, and not to hide in a napkin, Mat. 25. The idle servant, in Christ's account, was an evil servant. The idle soul, in Christ's account, is an evil soul, and accordingly Christ will deal with him.

Seneca calls sloth "the nurse of beggary, the mother of misery;" and slothful Christians find it so. Christians, God has given you grace— that you should give him glory. His honor should be dearer to you than your jewels, than your crowns, than your lives, ay, than your very souls. You live no further, than you live to his praise.

It is recorded of Epaminondas, the commander-in-chief of the Thebans, that he did not glory in anything but this, "That his father, whom he dearly loved and honored, was living when he won three famous battles against the Lacedaemonians," who were then renowned for their valor to be invincible; regarding more the honor and contentment which his father would receive of it, than his own. Shall a heathen thus strive to honor his earthly father? And shall not Christians strive more to honor their heavenly Father with all the gifts and graces which he has conferred upon them.

But you will say, HOW should we honor the Lord? I answer,

(1.) You must honor God by a free and frequent acknowledgment that all your graces flow from the Lord Jesus, the fountain of grace. John 1:16, "Of his fullness we all receive grace for grace." James 1:17, "Every good and perfect gift comes down from above," etc. You must say, O Christian, I have nothing but what I have received; I have no light, no life, no love, no joy, no peace—but from above! 1 Cor. 4:7. The jewels which hang about my breasts, and the chains of pearl which are around my neck, and the golden crown which is upon my

head, and all the sparkling diamonds in that crown—are all from above! Ezek. 16:11-15, Psalm 45:8, seq. All those princely ornaments by which I am made more beautiful and lovely than others; and all those beds of spices and sweet flowers, by which I am made more desirable and delectable—are from above! I am nothing. I have nothing of my own; all I am, and all I have, is from on high.

"But who am I, and who are my people, that we should be able to give as generously as this? Everything comes from you, and we have given you only what comes from your hand," says David, 1 Chron. 29:14. So you say, "Lord, the love with which I love you—comes from you; and the faith by which I hang upon you—comes from you; and the fear by which I fear before you—comes from you; and the joy which I rejoice before you with—comes from you; and the patience with which I wait upon you—comes from you." And therefore say, as David did, upon the receipt of mercy, "Praise be to you, O Lord, God of our father Israel, from everlasting to everlasting. Yours, O Lord, is the greatness and the power and the glory and the majesty and the splendor, for everything in heaven and earth is yours. Yours, O Lord, is the kingdom; you are exalted as head over all. Wealth and honor come from you; you are the ruler of all things. In your hands are strength and power to exalt and give strength to all. Now, our God, we give you thanks, and praise your glorious name." 1 Chronicles 29:10-13

(2.) You must honor him, by acknowledging the dependency of your graces, upon the fountain of grace. And that your strength to stand lies not so much in your graces, as in their dependency upon the fountain of grace—from their reception from the God of grace. A man by his arm may do much—but it is mainly by reason of its union and conjunction with the head. It is so between a Christian's graces and Christ. The stream does not more depend upon the fountain, nor the branch upon the root, nor the moon upon the sun, nor the child upon the mother, nor the effect upon the cause—than our graces depend upon the fountain of grace, Psalm 138:3, Philip. 4:12-13.

Now that our very graces do thus depend upon the fountain of grace; and that our strength to stand lies not so much in our graces as in Christ, is clear by this—that the graces of the saints may and do most fail them when they have most need of them: Mark 4:40, "And he said, Why are you so fearful? How is it that you have no faith?" When the wind was high, their faith was low; when the storm was great, their faith was little; so Luke 8:25, "And he said unto them, Where is your faith?" Have you now to seek it—when you should be using it? Peter denied Christ—when he had need by faith to have confessed Christ. Moses' faith failed him—when it should have been most serviceable to him, Num. 20:12. And David's courage failed him— when it should have been a shield to him, 1 Sam. 21:13-14. And the disciples' love failed them—when it should have been most useful to them, John 14:28. And Job's wisdom and patience failed him—when they should have been his greatest supporters. By all which it is most clear, that not only ourselves, but also our very graces—must be supported by the God of grace, the fountain of grace—or else they will be lacking, when we most need them.

Though our graces be our best jewels—yet they are imperfect; and as the moon shines by a borrowed light, so do our graces. If it were not for the Sun of righteousness all our graces would give no light. Though grace is a glorious creature, it is but a creature, and therefore must be upheld by its Creator. Though grace be a beautiful child—yet it is but a child, that must be upheld by the Father's arms. This, Christians, you must remember—and give glory to God!

(3.) You must honor him by uncrowning your graces—to crown the God of your graces. By taking the crown off from your own heads, and putting it upon his, or by laying it down at his feet, as they did theirs, in Rev. 4:10, Acts 3:11-12, 16, and 4:7-10. These scriptures are wells of living waters; they are bee-hives of living honey; see and taste. [True it is that we do what we do—but it is as true that Christ empowers us to do what we do.] The Lord has often uncrowned himself, to crown his people's graces, as you may see in these following scriptures, Mat. 9:22, and 15:28, Mark 10:52, Luke 7:50.

And why, then, should not his people uncrown their graces to crown him? Cant. 5:10, seq. That which others attribute to your graces—you must attribute to the God of grace. You must say, Though our graces are precious—yet Christ is more precious; though they are sweet—yet Christ is most sweet; though they are lovely—yet Christ is altogether lovely.

Your graces are but Christ's picture, Christ's image; and therefore do not worship his image, and in the mean while neglect his person. Make much of his picture—but make more of himself. Let his picture have your eye—but let himself have your heart, John 1:39, seq. Your graces are but Christ's hands, by which he works; be therefore careful that you do not more mind the workman's hands—than the workman himself. Your graces are but Christ's servants; therefore do not smile upon the servant—and look asquint upon the Master. Your graces are but Christ's favorites; therefore do not so stare upon them, and be taken with them, as to forget the Prince on whom they wait, etc. All I drive at is this—that not your graces, but Christ, may be all in all unto you, etc.

[2.] The second end to which you must improve your gifts and graces, isto the good of others. Psalm 66:16, "Come and hear, all you who fear God, and I will declare what he has done for my soul;" Psalm 34:8, "Oh taste and see that the Lord is good: blessed is the man who trusts in him;" Isaiah 2:3; Acts 5:26-29. God has given you gifts and grace—to that end that you should improve them for others' good. It is the very nature of grace to be diffusive and communicative. Grace cannot be long concealed. The better anything is, the more communicative it will be. Grace is as fire in the bones, as new wine in the bottles; you cannot hide it, you must give vent to it: Acts 4:28, "We cannot but speak the things which we have heard and seen." Can the fire cease to turn all combustible matter into fire? can the candle, once thoroughly lighted, cease to spend itself for the enlightening of others? Then may the precious sons of Zion cease to give light to others, by their examples, counsels, and communicating their experiences.

There is no way to honor God, no way to win souls, nor any way to increase your own gifts and graces—than to exercise them for the good of others. Grace is not like to worldly vanities, which diminish by distribution—but like candles which keep the same light, though a thousand are lighted by them. Grace is like the widow's oil—which multiplied by pouring out, 2 Kings 4; and like those talents—which doubled by employment, Mat. 25.

Again, by how much more we pour out our spiritual things to others —by so much is the abundance the greater to us. Those who give their money to their neighbor, diminish their own substance; and by how much he gives—by so much the less is the money which he possesses; but in spirituals it is quite otherwise.

No way to advance the kingdom of Christ like this—of improving your gifts and graces to the advantage and profit of others. There is no love nor pity to the precious souls of men like this. There is no way to abound in grace, to be rich in grace like this. There is no way to be high in heaven like this. [Romans 1:11-12; 2 Cor. 9:6.] Are you, O Christian, bound to do good to others, by communicating earthly things? And are you not much more bound to do them good by communicating of spiritual things? Surely you are. Why are Christians so often in Scripture compared to trees—but because of their fruitfulness and usefulness to others? And why are they called "stewards of the manifold gifts of God," but to note to us, that their gifts are not to be kept for themselves—but employed for the good of others? And why has Christ put a box of precious ointment into every Christian's hand—but that it should be opened for the benefit of others?

Certainly, he who is good is bound to do good; for gifts and graces are given, not only to make us good, and keep us good—but also to make us, yes, to provoke us to do good. "We therefore learn—that we may teach," is a proverb among the Rabbis. "And I do therefore lay in, and lay up," says the heathen, "that I may lay out for the good of many." I think they are not good Christians who scorn to learn this

good lesson, though from a heathen. And oh, that all who write themselves Christians, were so good as to imitate the good which shined in many heathens! To me it is very sad, that Christians that live and act below the very heathens; that they should be offended to hear now and then of those excellencies which sparkled in the very heathens. I think that is a very evil spirit—which cannot endure to hear of those excellencies in others that he lacks himself. Certainly he is a brave Christian, and has much of Christ within—who accounts nothing his own that he does not communicate to others. The bee does store her hive out of all sorts of flowers for the common benefit; and why then in this should not every Christian be like a bee?

Synesius speaks of some, who having a treasure of rare abilities in them, would as soon part with their hearts as their abilities. I think they are rather monsters than real Christians, who are of such a spirit.

[3.] The third and last thing to which you are to improve your gifts and graces is, to the benefit and profit of your own souls. Not to improve them to your own internal and eternal good, is with a high hand to cross the main end of God's conferring them upon you. Ah, Christians! you must improve them—to the strengthening of yourself against temptations—to the supporting of yourself under afflictions— to the keeping under of your strong corruptions—to the sweetening of all your difficulties—and to the preparing and fitting yourself for the days of your death. The good of the soul is specially to be minded:

(1.) because it is the most notable part of man;

(2.) because the image of God is most fairly stamped upon it;

(3.) because it is first converted;

(4.) because it shall be first glorified.

I shall content myself with giving you this hint, because I have before spoken more fully to this head. And thus we have done with the doctrinal part.

We shall come now to make some USE and APPLICATION of this point to ourselves.

If this be so, that it is the duty of Christians to improve and exercise the gifts and graces that the Lord has given them,

Then, in the first place, this looks very sourly and badly upon all lazy, idle, negligent Christians, who do not stir up themselves to lay hold on God, who do not stir up the grace of the Lord in them. It is sad to consider how many Christians can stir up themselves to lay held on all opportunities to make themselves great and rich in the world— and yet allow their golden gifts and graces even to grow rusty for lack of exercise. No Christians are so free from Satan's assaults—as active Christians are; nor are any so tempted—as idle Christians. The Jewish Rabbis report, that the same night that Israel departed out of Egypt towards Canaan, all the idols and idolatrous temples in Egypt, by lightning and earthquakes, were broken down. So when grace and holiness is set up in the heart, all the idols of Satan, which are men's lusts, are thrown down.

It is sad to see how busy many men are to exercise and improve a talent of riches—who yet bind up their talents of gifts and grace in a napkin. By these—God loses much honor and praise—and they themselves lose much comfort and contentment—and others lose much profit and benefit—and the gospel loses much credit and glory.

But the main use that I shall make of this point, shall be to exhort and stir you all up, to make a blessed improvement of your graces. And indeed it is a point of most singular use to us all our days, a truth that is every day of very great concernment to our souls.

Seven Considerations to Make an Improviement of the Grace Receivved

Now there are seven considerations or motives, to stir up your souls to make a blessed improvement of the grace and gifts you have received.

[1.] And the first is this: Seriously consider that the exercise and improvement of grace in your souls—will be more and more the death and ruin of sin in your souls.

Take it from experience; there is not a choicer way than this for a man to bring the power of his sin under control—than to keep up the exercise of his grace. Sin and grace are like two buckets at a well— when one is up the other is down. Certainly, the readiest and the surest way to bring under the power of sin, is to be much in the exercise of grace: Romans 8:10, "But if Christ is in you, your body is dead because of sin, yet your spirit is alive because of righteousness." The life and activity of Christ and grace in the soul—is the death and destruction of sin in the soul. The more grace acts in the soul—the more sin withers and dies in the soul. The stronger the house of David grew, 2 Sam. 3, the weaker the house of Saul grew. As the house of David grew every day stronger and stronger, so the house of Saul every day grew weaker and weaker. So the activity of the new man—is the death of the old man.

When Christ began to bestir himself in the temple—the moneychangers quickly fled out, Mat. 21:12-14. So when grace is active and stirring in the soul—corruption quickly flies. A man may find out many ways to hide his sin—but he will never find out any way to subdue his sin—but by the exercise of grace. Of all Christians, none so mortified as those in whom grace is most exercised. Sin is a viper that must be killed—or it will kill you forever; and there is no way to kill it but by the exercise of grace.

[2.] Secondly, Consider this by way of motive to provoke you to exercise and improve your graces. The exercise and improvement of your graces will provoke others to bless and admire the God of grace. "Let your light so shine before men—that they may see your good works, and glorify your Father who is in heaven," Mat. 5:16—the light of your conversation, and the light of your graces. Oh how many thousand souls are now triumphing in heaven—whose gifts and graces shined gloriously when they were on earth. And ah! how many thousands are there now on earth, who bless and admire the Lord for the shining of the graces of those who are now in heaven; who bless the Lord for the faith of Abraham, and the zeal of David, and the meekness of Moses, and the patience of Job, and the courage of Joshua, etc.

Ah, Christians! as you would stir up others to exalt the God of grace, look to the exercise and improvement of your graces. When poor servants shall live in a family, and see the faith of a master, and the love of a master, and the wisdom of a master, and the patience of a master, and the humility of a master, etc., shining like so many stars of heaven—oh how does it draw forth their hearts to bless the Lord, that ever they came into such a family! It is not a mere profession of religion—but the exercise and improvement of grace, which contributes so much to the lifting up the glory of the Lord, and to the greatening of his praise in the world. Many saints have had their hearts warmed and heated by sitting by other saints' fires, by eyeing and dwelling upon other saints graces. Ah! when men's graces shine as Moses his face did, when their lives, as one speaks of Joseph's life, is a very heaven, sparkling with variety of virtues, as with so many bright stars; ah! how are others stirred up to glorify God, and to cry out—These are Christians indeed! These are an honor to their God, a crown to their Christ, and a credit to their gospel. Oh! if they were all such, we would become Christians too. It is a very great stumblingblock to many poor sinners, to see men who make a very great and large profession of Christ, never to exercise and show forth the virtues or graces of Christ. They profess they know him, and yet by the non-exercise of his virtues—they deny him.

It was one of Machiavel's principles, that the external appearance of virtue was only to be sought. I am afraid that this cursed souldamning principle is the best flower that grows in many men's gardens in these days. Though there is no virtue but is as a bright stone in a dark night, it shines and shows its clearness and beauty; it is as pure gold, the brighter for passing through the fire; yet how do most covet rather the name of virtue, than to be really virtuous! Such, I believe, shall have the hottest and the lowest place in hell. [There is not a more cruel creature, more impatient and vindictive, than a hypocrite, says Luther, who had the experience of it; therefore trust not to the Machiavels of the times.] Well, Christians, remember this, it is not a mere show of grace—but the exercise of grace—which will provoke others to glorify the fountain of grace.

That is a very remarkable scripture, 1 Thes. 1:2-3, 8, compared, "We give thanks to God always for you, making mention of you in our prayers; remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God, and our Father. For from you sounded out the word of the Lord, not only in Macedonia and Achaia—but also in every place your faith to God-ward is spread abroad." In this eighth verse you have an elegant metaphor, which signifies, that their faith was so lively, that with its sound, as it were, it stirred up other nations. The Greek word is to sound as with the sound of a trumpet, to make to sound afar off. Says the apostle, your graces made a noise like a trumpet; they stirred up others to be gracious and active, as the trumpet stirs up men to war.

So in 2 Thes. 1:3-4, "We ought always to thank God for you, brothers, and rightly so, because your faith is growing more and more, and the love every one of you has for each other is increasing. Therefore, among God's churches we boast about your perseverance and faith in all the persecutions and trials you are enduring." This is the character of the angelical nature, to rejoice in the graces and gracious actings of others. He who acts otherwise holds forth the image of the devil, and declares himself a native of hell. [Pliny tells of some in the

remote parts of India, that they have no mouths. We have many such monsters among us—who have no mouths to bless God for the good that shines in others.]

[3.] Thirdly, Consider that the exercise and improvement of grace, may be a special means to stir up the exercise of grace in others.

Your improvement of grace may be a special means to stir up others to improve their graces also. 1 Thes. 1:7, "You became a model to all the believers in Macedonia and Achaia." Or as the Greek is, "you were types, moulds," patterns of piety to those who were in Christ long before you. So in 2 Cor. 9:2, "For I know your eagerness to help, and I have been boasting about it to the Macedonians, telling them that since last year you in Achaia were ready to give; and your enthusiasm has stirred most of them to action." I knew you were eager, and this I boasted of; I made it my glory to tell how grace shined in your souls. "And," says he, "your enthusiasm has stirred most of them to action." When they saw how warm and lively, and active, how open-handed and open-hearted you were to the poor saints—their hearts were stirred up to acts of charity also. Stories speak of some who could not sleep when they thought of the trophies of other worthies who went before them. The highest examples are very quickening and provoking. [Precepts may instruct—but examples do persuade.]

That this may stick upon your souls, I beseech you bed and board, rise and walk with this one consideration, namely—that all the good you provoke others to by counsel or example, shall be put down to your account. It shall certainly turn to your internal and eternal advantage. In the great day, Christ will make honorable mention of all the good that you have stirred and provoked others to, and will reward you for it before angels and men. The faith, the love, the hope, the charity, the patience, etc., that you have provoked others to, shall be put down to your account, as if you had been the only actor of them, etc.

As all the sins which men provoke or stir up others to by their counsel or example, shall be put down to their accounts, as you may see in David. David did but send a letter concerning the death of Uriah, and yet the charge comes, "You have slain Uriah with the sword," 2 Sam. 12:9. As whatever is done by letter, counsel, or example, to provoke others to sin, shall certainly be charged upon men's accounts at last; just so, whatever good you stir up others to, that shall be set upon your score, and shall turn to your eternal account in the day of Christ. Oh! who would not then labor with all their might, even day and night, to stir up the grace of the Lord in themselves and others, seeing it shall turn to such a glorious account in that day wherein Christ shall say to his Father, "Lo, here am I, and the children that you have given me," etc. [They shall shine as so many suns in heaven, who are much in stirring and provoking of others to the exercise of grace and holiness, Dan. 12:3, 6:1-2.]

[4.] Fourthly, consider this, the exercise and improvement of grace, contributes very much both to the stopping the mouths of your enemies, and to the rendering of you lovely in the very eyes of your enemies. Oh! there is nothing in all the world that contributes so much to the stopping of the mouths of your enemies, and to the rendering of your souls lovely in the eyes of your enemies, as the exercise and improvement of your graces. As you may see in David, David improved his grace to a glorious height, and says Saul, "You are more righteous than I," 1 Sam. 24:17. John improved his grace to a glorious height, and was much in the exercise of it, and what follows? "Herod feared and reverenced him, knowing that he was a just and a holy man," Mark 6:20.

Oh! how did the wisdom, faith, and holiness of Joseph, Daniel, and the three children, silence their most enraged adversaries! yes, what a deal of honor did the exercise of their graces cause those heathen princes to put upon them? [So what a deal of respect and honor did Alexander the Great put upon Judas the high priest; Theodosius upon Ambrose; and Constantine upon Paphnutius, kissing that eye of his that was bored out for the cause of Christ, etc.] 1 Peter 2:15,

"For so is the will of God, that by well-doing you may put to silence the ignorance of foolish men." It is not all the talking and profession in the world that can stop the mouths of foolish men; it must be welldoings, grace improved, grace exercised and manifested in ways of holiness—which must work so great a wonder as to stop the mouths of wicked men.

The Greek word that is here translated well-doing, denotes the continual custom of well-doing. And indeed, nothing but a continual course of well-doing will be able to stop the mouths of wicked people. It is not a fit of holiness—but a course of holiness—which can produce so great a miracle as to stop the mouths of wicked men: "That you might stop the mouths of ungodly men."

The Greek is, "that you may muzzle," or, "halter up." There is no way in the world to button, muzzle, or halter up the mouths of wicked men—but by the exercise of your graces in ways of well-doing. Oh! this will cause you to be well thought of, and well spoken of; this is that which will make even wicked men to say, "These are Christians indeed! these are those who have not only a name to live—but are alive; who have not only a form of godliness—but the power!" A Christian's exercise of faith in times of need, and of patience in times of affliction, and of courage in times of temptation, and of boldness in times of opposition, etc., does mightily silence and stop the mouths of the worst of men.

Henry the Second of France, being present at the martyrdom of a certain tailor burnt by him for his piety, was so terrified by beholding the wisdom, courage, faith, and constancy of the martyr, that he swore at his going away, "that he would never be any more present at such a martyrdom."

[5.] Fifthly, Dwell much upon the sweet nature of grace—if you would have your souls carried out to the exercise and improvement of grace.

The name of grace and the nature of grace is very sweet. The Hebrew word that is rendered grace signifies favor and mercy; and it answers to the Greek word that signifies favor and mercy; and some derive the Greek word from a word that signifies joy, because grace begets the greatest joy and sweetness in the hearts of men, that possibly can be. Grace is a panoply against all troubles—and a paradise of all pleasures.

Grace is compared to the sweetest things; to sweet spices, to wine and milk. Grace is a beam of the Sun of righteousness, the Lord Jesus Christ. Grace is a sweet flower of paradise, a spark of glory, etc. It is nourished and maintained by that sweet word, which is sweeter than the honey or the honey-comb, and by sweet union and communion with the Father and the Son. [Cant. 4:10, 14, 16, 6:2; Isaiah 55:1-2; Psalm 119:103; 1 John 1:3-4.] Grace is exercised about the sweetest objects, namely—God, Christ, promises, and future glory. Grace sweetens all your services and duties. Your best religious performances are but stinking sacrifices—if they are not attended with the exercise of grace. Grace is that heavenly salt which makes all our services savory and sweet in the nostrils of God.

Grace is of the greatest and sweetest use to the soul; it is an anchor at sea, and a shield at land; it is a staff to uphold the soul, and a sword to defend the soul; it is bread to strengthen the soul, and wine to cheer the soul; it is medicine to cure all diseases, and a plaster to heal all wounds, and a cordial to strengthen the soul under all faintings, etc. Grace is your eye to see for Christ, your ear to hear for Christ, your head to design for Christ, your tongue to speak for Christ, your hand to do for Christ, and your feet to walk with Christ.

Grace makes men of the harshest, sourest, crabbedest natures, to be of a sweet, lovely, amiable, pleasing temper, Isaiah 11:7-9. It turns lions into lambs, wolves into sheep, monsters into men, and men into angels, as you may see in Manasseh, Paul, Mary Magdalene, Zaccheus, and others. Yet sometimes grace, in a rugged unhewn

nature, is like a gold ring on a leprous hand, or a diamond set in iron, or a jewel in a swine's snout, etc.

[6.] Sixthly, By way of motive, consider this,that wicked men do exercise and improve to the uttermost, all those principles of wickedness that are in them—against the ways of God, the honor of God, and the comforts of the saints.

Now shall wicked men improve all their principles to the uttermost against God, his truth, and saints, etc.; and shall not saints improve their graces to the honor of God, the advancement of truth, and the joy and benefit one of another? You may see the activity of wicked men's spirits in Proverbs 4:16, "They sleep not unless they have done mischief, and their sleep is taken away, unless they cause some to fall." Oh, they cannot rest! "The wicked are like the troubled sea," as Isaiah speaks, "when it cannot rest, whose waters cast up mire and dirt," Isaiah 57:20, 21. [The Hebrew word signifies properly a laborious sinner, a practitioner in sin. The verbsignifies to make a stir, to be exceeding busy, unquiet, or troublesome, etc.]

So in 2 Pet. 2:14, "Having eyes full of adultery, that cannot cease from sin, beguiling unstable souls." A heart they have, exercised with covetous practices; cursed children—they break all promises and covenants with God and man, as Samson did the new ropes. So in Proverbs 19:19, "A man of great wrath shall suffer punishment, for if you deliver him—yet you must do it again." The Hebrew word signifies to add. Says he, You must add deliverance to deliverance, for he will still be a-adding sin to sin. Ahab, after he was threatened with utter rooting out, begat fifty sons, as it were, to cross God, and to battle it out with him. Let God thunder in his judgments—yet he will add sin to sin, he will proceed from evil to evil, until he comes to the very top of evil, namely, to be hardened in sin, and to scoff at holiness, etc., Jer. 9:3.

The old Italians were accustomed, in time of thunder, to ring their loudest bells, to drown the noise of the heavens. So let God thunder

from heaven—yet wicked men will so increase their wicked principles, that their consciences may not hear the noise of the thunder-claps of divine displeasure. [Witness Ahab, Haman, Jehu, Jeroboam, the fool in the Gospel, and those in Mat. 23:14-16.] The covetous man will increase his earthly principles, and the ambitious man will increase his ambitious principles, and the voluptuous man will increase his voluptuous principles, and the unchaste man will increase his unclean principles, and the erroneous man will increase his erroneous principles, and the blasphemous man will increase his blasphemous principles, etc. Ah sirs! shall wicked men thus increase their wicked principles to the uttermost against God, Christ, and piety, and against the prosperity, peace, joy, and happiness of the saints? And shall not saints improve their graces to the uttermost for the honor of the Lord, the advancement of religion, and the mutual profit and benefit of each other?

[7.] Seventhly, The more high and excellent any man is in grace—the more highly he shall be exalted in glory. Oh! therefore, exercise your grace, improve your grace. As you would be high in heaven, labor to improve your graces much while you are here on earth; for glory will be given out at last, according to the exercise and improvement of your grace.

The more high and improved a man's graces are—the more that man will do for God; and the more any man does for God—the more at last shall he receive from God: 1 Cor. 15:58, "Therefore, my beloved brethren, be you steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as you know that your labor is not in vain in the Lord." So Gal. 6:7, seq., "He who sows sparingly shall reap sparingly; but he who sows liberally shall reap liberally." [Darius, before he came to the kingdom, received a garment as a gift from Syloson; and when he became king, he rewarded Syloson with the command of his country.]

The more any man has improved his grace—the more that man will be able to bear and suffer for God; and the more any man bears and

suffers for God, the more glory shall that man have at last from God: Mat. 5:11-12, "Blessed are you when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake; rejoice and be exceeding glad," or "leap and dance for joy, leap and skip for joy," etc. Why so? "For great is your reward in heaven!" God is a liberal paymaster, and no small payments can fall from so great and so gracious a hand as his.

The more excellent any man is in grace—the more he is the delight of God. Psalm 16:2-3, "My goodness extends not to you—but to the saints who are in the earth, and to the excellent, in whom is all my delight." Now this is spoken in the person of Christ, for the apostle applies these words to Christ, Acts. 2:25. Now says Christ, "My goodness reaches not to you," O Father! "but to the saints, and to the excellent, in whom is all my delight." And doubtless, those who are his greatest delight on earth—shall be possessed of the greatest glory in heaven. If fathers give the greatest portions to those children in whom they delight, why should not Christ? Is it equity in the one, and iniquity in the other? Surely not. Christ may do with his own as he pleases. [The father delights in all his children—yet sometimes he delights more in one than in another, etc.]

Again, the more any man improves his grace—the clearer, sweeter, fuller, and richer is his enjoyments of God here. There is no man in all the world who has such enjoyments of God, as that man has that most improves his graces. It is not he who knows most, nor him who hears most, nor yet he who talks most—but he who exercises grace most—who has most communion with God, who has the clearest visions of God, who has the sweetest discoveries and manifestations of God. Now certainly if those who improve their graces most, have most of God here, then without controversy, they shall have most of God hereafter. A man may as well plead for equal degrees of grace in this world—as for equal degrees of glory in the other world.

Again, if those who are most graceless and wicked shall be most tormented—then certainly those who are most gracious shall be most

exalted in the day of Christ. The more wicked any man is, the more shall he be tormented in the day of vengeance: "Woe to you, Scribes and Pharisees, hypocrites, for you shall receive the greater damnation," Mat. 23:14, Luke 12:47-48. The darkest, the lowest, the hottest place in hell is provided for you; therefore it soundly follows, that those who are most gracious—shall at last be most glorious.

And thus much for the motives that tend to provoke all the precious sons of Zion, to make a thorough improvement of the gifts and graces that the Lord has bestowed upon them.

I shall now come to the resolution of a weighty question, and so conclude this point, which I have been the longer upon, by reason of its very great usefulness in these days, wherein men strive to exercise anything, yes, everything—but grace and holiness, etc.

When May a Soul be Said to be Excellent in Grace

Now this question is this: When may a soul be said to be excellent in grace—or to have highly improved grace?

Now to this question I shall give these following answers:

[1.] First, A soul that is high and excellent in grace, that has improved his graces to a considerable height, will keep humble and unspotted under great outward enjoyments. It is said of Daniel, that he had "an excellent spirit;" and herein did his excellent spirit appear —in that he was holy and humble in heart, though high in place and worth, etc., Dan. 6:3-7. Daniel keeps humble and holy when he is lifted high, yes, made the second man in the kingdom. Malice itself could not find anything against him—except "in connection with the requirements of his religion." [Many are seemingly good until they

come to be great, and then they prove stark nothing.] It is much to be very gracious when a man is very great—and to be high in holiness when advanced to high places. Usually men's pride rises with their outward good. Certainly, they are worthy ones, and shall walk with Christ in white, whose garments are not defiled with greatness or riches, etc., Rev. 3:4.

[2.] Secondly, Those who have highly improved their graces, will comply with those commands of God which cross nature, which are contrary to nature. And doubtless that man has improved his graces to a very high rate, whose heart complies with those commands of God which are cross and contrary to his nature; as for a man to love those who loathe him, to bless those who curse him, to pray for those who persecute him, etc., Mat. 5:44. It is nothing to love those who love us, and to speak well of those who speak well of us; and to do well, and behave well towards those who behave well towards us. Oh —but for a man to love those who hate him, to be courteous to those who are currish to him, to be sweet to those who are bitter to him, etc., this strongly demonstrates a high improvement of grace. [They use to say, If any man would have Mr. Foxe do him a good turn, let him do him an injury.]

Certainly that man is very, very godly, who has learned that holy lesson of "overcoming evil with good," Romans 12:21. Such a one was Stephen, Acts 7:55, 60. He was a man full of the Holy Spirit, that is, of the gifts and graces of the Holy Spirit; he was much in the exercise of grace, he can pray and sigh for them, yes, even weep tears of blood for them—who rejoiced to shed his blood. So did Christ weep over Jerusalem. Christ shed tears for those who were to shed his blood.

So Abraham "being strong in faith gave glory to God," Romans 4:20. How? Why, by complying with those commands of God that were contrary to flesh and blood, as the offering up of his son, his only son, his beloved son, his son of the promise; and by leaving his own country, and his near and dear relations, upon a word of command. The commands of God so change the whole man and make him new,

that you can hardly know him to be the same man. Well, sirs, remember this—it is a dangerous thing to neglect one of God's commands, though it be ever so cross to flesh and blood; who by another of his commands, is able to command you into nothing or into hell. "Let Luther hate me, and in his wrath call me a devil a thousand times —yet I will love him, and acknowledge him to be a most precious servant of God," says Calvin.

[3.] Thirdly, Consider this, such souls will follow the Lord fully, who have made an improvement of their graces. Oh, this was the glorious commendations of Caleb and Joshua in Numb. 14:24, that they "followed the Lord fully," in the face of all difficulties and discouragements. "They had another spirit in them," says the text, they would go up and possess the land; though the walls were as high as heaven, and the sons of Anak were there, they made no more of it than to go, see, and conquer.

"They followed the Lord fully." In the Hebrew it is, "They fulfilled after me." The Hebrew word is a metaphor taken from a ship under sail, that is carried with a strong wind, as fearing neither sands, nor rocks, nor shelves, etc. Such have little if anything of Christ within— who follow him by halves or haltingly.

Cyprian brings in the devil triumphing over Christ thus: "As for my followers, I never died for them as Christ did for his; I never promised them so great reward as Christ has done to his; and yet I have more followers than he, and they do more for me than his do for him."

[4.] Fourthly, Such souls that have improved their graces to a considerable height, will bless God as well when he frowns—as when he smiles.

As well when he takes as when he gives—when he strikes as when he strokes—as you may see by comparing these scriptures together. [Job 1:21; Lev. 10:3; 2 Sam. 15:25-26; Isaiah 63:14-15.] When the Lord

had stripped Job of all, and had set him naked upon the ash-heap, then says Job, "The Lord gives, and the Lord takes away, and blessed be the name of the Lord." Where grace is improved to a considerable height—it will work a soul to sit down satisfied with the naked enjoyment of God, without other things: John 14:8, "Show us the Father, and it suffices us." The sight of the Father, without honors; the sight of the Father, without riches; the sight of the Father, without men's favour—will suffice the soul. As Jacob said, "It is enough that Joseph is alive;" so says the soul that is high in grace, It is enough that Jesus is alive, etc.

[5.] Fifthly, Souls that have improved their graces to a considerable height, will be good in bad times and in bad places.

Such souls will bear up against the stream of evil examples, in the worst of times and in the worst of places. [Though the fish live in the salt sea—yet they are fresh. So though souls eminently gracious live among the wicked—yet they retain their spiritualness, freshness, and life.] Abraham was righteous in Chaldea; Lot was just in Sodom; Daniel holy in Babylon; Job upright and fearing God in the land of Uz, which was a profane and most abominable superstitious place; Nehemiah zealous in Damascus. Oh, give me a man who has improved his grace, and the worse the times are—the better that man will be; he will bear up bravely against the stream of evil examples, he will be very good when times and all round about him are very bad.

Some say that roses grow the sweeter when they are planted by garlic. Truly, Christians that have gloriously improved their graces are like those roses—they grow sweeter and sweeter, holier and holier, by wicked men. The best diamonds shine most in the dark, and so do the best Christians shine most in the worst times.

[6.] Sixthly, Such turn their principles into practice. They turn their speculations into power, their notions into spirit, their glorious inside into a golden outside, Psalm 45:13.

[7.] Seventhly, Such as have made a considerable improvement of their gifts and graces, have hearts as large as their heads; whereas most men's heads have outgrown their hearts, etc.

[8.] Eighthly, Such are always most busied about the highest things, namely, God, Christ, heaven, etc., Philip. 3; 2 Tim. 4:8; 2 Cor. 4:18; Romans 8:18.

[9.] Ninthly, Such are always a-doing or receiving good. As Christ went up and down doing good, Mat. 4:23; chapter 9:35; Mark 6:6.

[10.] Tenthly and lastly, Such will mourn for wicked men's sins, as well as their own. Oh the tears, the sighs, the groans, that others' sins fetch from these men's heart! Iambus wept when he saw a harlot dressed with much care and cost, partly to see one take so much pains to go to hell, and partly because he had not been so careful to please God, as she had been to please a wanton lover, Jer. 9:1-2; 2 Pet. 2:7-9.

I have at this time only given you some short hints, whereby you may know whether you have made any considerable improvement of that grace the Lord has given you. I do intend, by divine permission, in a convenient time, to declare much more of this to the world. I shall follow all what has been said with my prayers, that it may help on your internal and eternal welfare.

The Fifth Doctrine

I shall now proceed to the fifth doctrine, namely—That the Lord Jesus Christ is very rich.

"Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ!" Ephesians 3:8

For the opening of this point, we shall attempt these three things:

I. To demonstrate this to be a truth—that the Lord Jesus is very rich.

II. The grounds why he is thus held forth in the word, to be one full of unsearchable riches.

III. To show you the excellency of the riches of Christ, above all other riches in the world.

IV. And then the use and application of the point.

I. To demonstrate this to be a truth—that the Lord Jesus is very rich.

[1.] First, Express scripture speaks out this truth. He is rich in goodness: Romans 2:4, "the riches of his goodness," his "native goodness," etc., that is ready to be employed for your internal and eternal good, etc.

Again, He is rich in wisdom and knowledge: Col. 2:3, "In whom," speaking of Christ, "are hidden all the treasures of wisdom and knowledge." Christ was content that his riches should be hid from the world; therefore do not be angry that yours is no more known to the world. What is your one mite to Christ's many millions? etc. [As man is an epitome of the whole world, so is Christ the epitome of all wisdom and knowledge etc.]

Again, He is rich in grace: Eph. 1:7, "By whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace."

Again, He is rich in glory: Eph. 1:18, "That you may know what is the hope of his calling, and what is the riches of the glory of his inheritance in the saints." So in chapter 3:16, "That he would grant unto you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man." So in Philip. 4:19, "But my God

shall supply all your need, according to his riches in glory by Jesus Christ." The riches of glory are unconceivable riches. Search is made through all the depths of the earth for something to picture it by. The riches of this glory is fitter to be believed than to be discoursed of, as some of the very heathens have acknowledged. [Neither Christ nor heaven can be exaggerated.—Augustine.]

Eight Arguments

2.]. But, secondly, as express scripture speaks out this truth, that Christ is very rich, so there are eight things more that do with open mouth speak out Christ to be very rich.

(1.) First, You may judge of his riches, by the dowry and portion that his Father has given him. In Psalm 2:7, "You are my Son, this day have I begotten you; ask of me, and I will give you the heathen for your inheritance, and the uttermost parts of the earth for your possession." He is the heir of all things. All things above and below, in heaven and earth, are his. Heb. 1:2, "God has in these last days spoken to us by his Son, whom he has appointed heir of all things." Christ is the richest heir in heaven and earth. Men cry up this man to be a good match and that; and why so—but because they are great heirs. Ah! but what are all the great heirs of the world to this heir, the Lord Jesus? Joseph gave portions to all his brethren—but to Benjamin a portion five times as good as what he gave the others. So the Lord scatters portions among the sons of men. He gives brass to some, gold to others; temporals to some, spirituals to others; but the greatest portion of all he has given into the hands of Christ, whom he has made the heir of all things; Rev. 11:15, "And the seventh angel

sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever." So in chapter 19:1112, "Then I saw heaven opened, and a white horse was standing there. And the one sitting on the horse was named Faithful and True. For he judges fairly and then goes to war. His eyes were bright like flames of fire, and on his head were many crowns. A name was written on him, and only he knew what it meant." Mark that! What are princes' single crowns, and the pope's triple crown, compared to Christ's many crowns? Certainly he must be very rich, that has so many kingdoms and crowns. Wait but a while, and you shall see these scriptures made good, etc.

(2.) Secondly, You may judge of his riches, by his keeping open house for the relief and supply of all created creatures, both in heaven and in earth.

You look upon those as very rich that keep open house for all comers and goers. Why, such a one is the Lord Jesus Christ; he keeps open house for all comers and goers, for all created creatures both in heaven and earth. Psalm 104:24, "The earth is full of your riches. There is the sea, vast and spacious, teeming with creatures beyond number—living things both large and small." "When you open your hand, you satisfy the hunger and thirst of every living thing." says the Psalmist, Psalm 145:16. So Isaiah 55:1, "Ho, everyone who thirsts, let him come and buy wine and milk, without money and without price. Why do you lay out your money for that which is not bread, and your strength for that which does not profit?" [King Croesus was so rich, that he maintained a whole army with his own revenues. But what is this to what Jesus does? etc.] All creatures, high and low, honorable and base, noble and ignoble, blessed and cursed—are fed at the cost and charge of the Lord Jesus Christ. They are all fed at his table, and maintained by what comes out of his treasury, his purse. All angels and saints above, and all saints and sinners below, are indebted to Christ for what they enjoy. Oh! the multitudes, the numberless number of those who live upon the cost and charge of Christ. Can

you number the stars of heaven? can you number the sands upon the sea-shore? then may you number the multitudes, the millions of angels and men who are maintained upon the cost and charge of the Lord Jesus.

In Col. 1:16-17, "For by Him everything was created, in heaven and on earth, the visible and the invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him. He is before all things, and by Him all things hold together."

(3.) Thirdly, You may judge of the riches of Christ by the time that he has fed and clothed, cherished and maintained, so many innumerable millions of angels and men.

He has maintained his court above and below, upon his own cost and charge, for some six thousand years. Oh, to keep such a multitude, if it were but for a day, would speak him out to be richer than all the princes in the world; but to keep so many millions, and to keep them so long, what does this speak out—but that Christ is infinitely rich, rich in goodness and mercy? It would beggar all the princes on earth, to keep but one day the least part of those who Christ maintains every day, etc.

(4.) But, fourthly, you may judge of the riches of Christ by this, that he does not only enrich all the saints—but every aspect of the saints.

That is, he enriches all the faculties of their souls; he enriches their understandings with glorious light; their consciences with quickness, pureness, tenderness and quietness; and their wills with holy intentions and heavenly resolutions; and their affections of love, joy, fear, etc.—with life, heat, and warmth, and with the beauty and glory of the most soul-enriching, soul-delighting, soul-ravishing, and soulcontenting objects etc. All saints' experiences seal to this truth, and therefore a touch shall suffice, etc.

(5.) Fifthly, Judge of the riches of Christ by this, that notwithstanding all the vast expense and charge that he is at, and has been at for so many millions of thousands of creatures, and that for some six thousand years—yet he is never the poorer; his purse is never the emptier.

There is still in Christ a fullness of abundance, and a fullness of redundance, notwithstanding all that he has expended. It were blasphemy to think that Christ should be a penny the poorer by all that he has laid out for the relief of all those who have their dependence upon him. Col. 1:19, "It pleased the Father that in him should all fullness dwell." Not stay or abide a night or a day and then be gone—but should dwell. The sun has not the less light for filling the world with light. A fountain has not the less for filling the lesser vessels. There is in Christ the fullness of a fountain. The overflowing fountain pours out water abundantly, and yet remains full. Why, the Lord Jesus is such an overflowing fountain; he fills all, and yet remains full. Christ has the greatest worth and wealth in him. As the worth and value of many pieces of silver is concentrated in one piece of gold, so all the petty excellencies scattered abroad in the creature are united to Christ; yes, all the whole volume of perfections which is spread through heaven and earth, is epitomized in him, etc. [They say it is true of the oil at Rhemes that, though it be continually spent in the inauguration of their kings of France—yet it never runs dry. I am sure, though all creatures spend continually, on Christ's stock— yet it never wastes.]

(6.) Sixthly, The Lord Jesus is universally rich, and that speaks him out to be rich indeed. He is universally rich. You have few people who are universally rich. That is a rich man indeed, who is universally rich; that is, he is rich in money and rich in land, and rich in commodities, and rich in jewels, etc. Now the Lord Jesus Christ is one who is universally rich; he is rich in all spirituals; he is rich in goodness, rich in wisdom and knowledge; he is rich in grace, and rich in glory. Yes, he is universally rich in respect of temporals. "He is the heir of all things." He is the heir of all the gold in the world, and of all

the silver, and of all the jewels, and of all the land, and of all the cattle in the world—as you may see by comparing some scriptures together. Hos. 2:5, 8, 9, "Their mother has been unfaithful and has conceived them in disgrace. She said—I will go after my lovers, who give me my food and my water, my wool and my linen, my oil and my drink." But mark what follows: verses 8-9, "She doesn't realize that it was I who gave her everything she has—the grain, the wine, the olive oil. Even the gold and silver she used in worshiping the god Baal were gifts from me!"

So in Psalm 24:1, "The earth is the Lord's, and everything in it. The world and all its people belong to him." All others are either usurpers or stewards; it is the Lord Jesus who is the great landlord of heaven and earth. "For all the animals of the forest are mine, and I own the cattle on a thousand hills. Every bird of the mountains and all the animals of the field belong to me. Psalm 50:10-11. It is all mine! says the Lord.

Thus you see that the Lord is universally rich—rich in houses, in lands, in gold, in silver, in cattle, etc., in all temporals as well as in spirituals; but where will you find a man who is universally rich either in spirituals or temporals? It is true, you may find one Christian rich in one grace, and another Christian rich in another; but where will you find a Christian who is universally rich—who is rich in every grace—who is rich in knowledge, in faith, in love, in wisdom, in humility, in meekness, in patience, in self-denial? Abraham was rich in faith, and Moses was rich in meekness, and Job was rich in patience, and Joshua was rich in courage, and David was rich in uprightness, etc. But where will you find a saint that is rich in all these graces?

Or where will you find a man who is universally rich, in respect of temporals, as to be rich in lands, and rich in moneys, and rich in wares, and rich in jewels, etc. But now the Lord Jesus Christ is universally rich, both in respect of spirituals and temporals. "In having nothing I have all things," says one, "because I have Christ;

having therefore all things in him, I seek no other reward, for he is the universal reward," etc. [Gregory the Great was accustomed to say that he was poor whose soul was void of grace—not whose coffers were empty of money.]

(7.) Seventhly, You may judge of the riches of Christ, by the tribute which is due to him.

He is the great landlord and owner of all that angels and men possess above and below. All created creatures are but tenants-at-will to this rich landlord, the Lord Jesus. He puts out and puts in as he pleases; he lifts up one, and casts down another; he throws down the mighty, and sets up the needy—according to the pleasure of his own will. "Whom he will—he destroys, and whom he will—he saves alive," Psalm 113:7; 148:14; Luke 1:52. Whom he will—he binds, and whom he will—he sets at liberty; whom he will—he exalts, and whom he will —he abases; whom he will he makes happy, and whom he will he makes miserable, etc. The psalmist, Psalm 148, upon this account, calls upon all celestial and terrestrial creatures, to pay their tribute of praise to the Lord. He has given them all their beings, and he maintains them all in the beings that he has given them.

The ancient Hebrews, as Josephus relates, set marks and tokens sometimes on their arms, sometimes at their gates—to declare to all the world the tribute and praise that was due to the Lord, for all his benefits and favors shown unto them. Bernard says, "We must imitate the birds, who morning and evening, at the rising and setting of the sun, omit not to pay the debt of praise that is due to their creator."

(8.) Eighthly and lastly, judge of the riches of Christ by the multiplicity and variety of temporal and spiritual gifts and rewards that he scatters among men.Christ says to the believer, as the king of Israel said to the king of Syria, "I am yours—and all that I have," 1 Kings 20:4. This is a hive which is full of divine comfort.

He gives honors to thousands, and riches to thousands, and peace to thousands, and pardon to thousands, and the joys and comforts of the Holy Spirit to thousands. There is not a moment that passes over our head—but he is a-scattering of his jewels up and down the world; he throws some into one bosom, and others into others—but the best into the bosom of his saints. Oh, the abundance of peace, the abundance of joy and comfort! Oh, the fear, the faith, the love, the kindness, the goodness and sweetness—which the Lord Jesus Christ scatters up and down among the precious sons and daughters of Zion, besides all temporal favors. There is not a saint that receives so much as a cup of cold water—but Christ rewards it abundantly into the bosom of the giver, Mat. 10:42. By all which you may well judge, that certainly the Lord Jesus is very rich, for if he were not, he could never hold out in scattering of rich rewards among so many millions, and for so many thousand years, as he has done. [The Duke of Burgundy gave a poor man a great reward for offering him a plant root, being the best present the poor man had. And surely so will God bountifully reward the least favors showed to his.]

And so much for the proof of the point, namely, that the Lord Jesus is very rich. We come now in the second place to discover to you,

II. The Grounds and Reasons Why the Lord Jesus Christ is Held Forth in the Word to be so Very Rich.

And they are these that follow:

[1.] First, To encourage poor sinners to look after, and to be willing to match with him. [Abraham's servant, to win over the heart of Rebekah to Isaac, brings forth jewels of silver and jewels of gold, and

acquaints her what a rich match she would have by matching with Isaac, and so overcame her, Gen. 24. And so does God deal with poor sinners, etc.]

Poverty hinders many a match. The Lord did foresee from eternity, that fallen man would never look after Christ, if there were not something to be gotten by Christ. The Lord has therefore in his wisdom and goodness to fallen man, thus presented him as one exceeding rich, that so poor sinners might fall in love with him, and be willing to give up themselves to him: Proverbs 8:34-35, "Blessed is the man who hears me, watching daily at my gates, waiting at the posts of my doors;" as guards do at princes' gates and doors. Now, the arguments to draw out the soul thus to wait upon the Lord, lie in the next words, "For whoever finds me finds life, and shall obtain favor of the Lord." The Hebrew runs thus, "For finding me he shall find lives, and shall draw forth the favor of the Lord." Divine favor is as it were a jewel locked up; ay—but by finding Christ, by getting Christ, the soul gets this jewel, that is more worth than a world; yes, by gaining him, the soul gains lives; namely—a life of grace, and a life of glory—and what more would the soul desire?

A second ground of this is,

[2.] Because he is ordained by the Father to convey all riches of grace to his chosen and beloved ones.

John 1:16, "From the fullness of his grace we have all received one blessing after another;" and this we receive by divine ordination. John 6:27, "Labor not," says Christ, "for the food that perishes—but for that which endures to everlasting life, which the Son of man shall give unto you: for him has God the Father sealed." God the Father has sealed Christ; [Sealed, that is, made his commission authentic, as men do their deeds by their seal.] He has designed Christ, he has set Christ apart for this very work, that he might give grace unto us. God has ordained to convey all fullness of light to the air by the sun, and therefore has put a greater fullness of light into the sun. God has

ordained all fullness of nourishment to the branches by the roots, and therefore has put a fullness of juice into the roots. So the Lord has ordained that all the riches of grace, of peace, of glory, etc., which believers shall enjoy here and in heaven, they shall have from the Sun of righteousness, from this blessed root the Lord Jesus Christ; and therefore the Father has filled this Sun with light, this root with heavenly juice, because he is by divine ordination to convey all spiritual and glorious riches into the hearts of his chosen and beloved ones, John 15:21-22.

A third ground is,

[3.] To take away all excuse from ungodly and wicked men, and that they may be found speechless in the day of vengeance, when the Lord shall come to reckon with them. [Sirens are said to sing skillfully while they live—but to roar horribly when they die. So will all those who have rejected so rich a Jesus as has been offered to them, when the Lord Jesus shall plead with them, etc.]

Ah, sinners! how will you who have turned your backs upon Christ, who is thus rich—be able to answer in the day when God shall reason the case with you? When God shall say, Sinners, has it not been often told you that Christ is rich in mercy, and rich in goodness, and rich in grace, rich in pardons, rich in loves, and rich in glory, rich in spirituals, rich in temporals, and rich in eternals—and yet you have slighted this Christ, you have turned your backs upon this Christ— you have preferred your lusts, and the world, and the service of the devil, above this Christ. Oh! how dumb, how speechless will sinners be, when the Lord shall thus plead with them. Oh! how will their countenances be changed, their thoughts troubled, and their joints loosed, their consciences enraged, and their souls terrified—when they shall see what a rich match they have refused, and thereupon how justly they are forever accursed, etc.

[4.] Lastly, It is upon this account, That he may be a complete Redeemer to us, and that nothing may hinder our souls closing with

the Lord Jesus Christ.

We stand in need of one who is rich—rich in grace to pardon us, rich in power to support us, and rich in goodness to relieve us, and rich in glory to crown us. There is none but such a Christ can serve our turns. We stand in need of one who is rich, who is universally rich, one who is rich in money to pay all our debts. We have run much in debt with God, and none can pay this score but Christ. Our sins are debts that none can pay but Christ. It is not our tears but his blood, it is not our sighs but his sufferings—which can satisfy justice for our sins. We are much in debt to God for the ground we tread on, the air we breathe in, the beds we lie on, the bread we eat, the clothes we wear, etc.; and none can pay this debt but Christ. Angels and saints may pity us—but they cannot discharge the least debt for us, etc. Christ must pay all—or we are prisoners forever, etc. We stand in need of one who is rich in goodness. We are a needy people, and are still in need. Christ must be still a-giving, or we shall be still alanguishing. If he shuts his hand—we perish and return to dust. Our temporal needs are many, our spiritual needs are more, and if Christ does not supply them, who will? who can? Nay, our needs are so many and so great, that Christ himself could not supply them, were be not very, very rich.

And thus I have given you a brief account of the reasons of the point, why the Lord Jesus is held forth by the Scripture to be so very rich. We shall now come to the third thing proposed, and that is,

III. The Excellency of the Riches of Christ

Above All other Riches in the World.

I shall briefly run over this third branch, and so come to the application, which is most in my eye, and upon my heart.

[1.] First, The riches of Christ are INCOMPARABLE riches.

"Happy is the man who finds Wisdom," that is, the Lord Jesus Christ, "For the profit of wisdom is better than silver, and her wages are better than gold. Wisdom is more precious than rubies; nothing you desire can compare with her. She offers you life in her right hand, and riches and honor in her left. She will guide you down delightful paths; all her ways are satisfying." Proverbs 3:14-17

One grain of grace is of far greater worth, than all the gold of Ophir and all the silver of the Indies—which are but the guts and garbage of the earth. We may say of the riches of this world, compared with the riches of Christ, as Gideon once said of the vintage of Abiezer, "The gleanings of Ephraim are better than the vintage of Abiezer." So the gleanings, the smallest gatherings of the riches of Christ, are far better, more excellent, more satisfying, more contenting, more ravishing than all the riches of this world. [Riches are called thick clay, Hab. 2:6, which will sooner break the back than lighten the heart, etc.]

"The whole Turkish empire," says Luther, "is but a crust which God throws to a dog." The wise merchant, Mat. 13:44-45, parts with all to gain this pearl of price; the truth is, other riches are but a burden. Gen. 13:2, "Abraham was very rich in cattle, in silver, and in gold." The Hebrew is, "He was very heavy in cattle, in silver, and in gold"; to signify, that riches are but heavy burdens. A little will satisfy nature, less will satisfy grace—but nothing will satisfy men's lusts.

Pheraulus, a poor man, on whom Cyrus bestowed so much, that he knew not what to do with his riches, being wearied out with care in keeping of them, he desired rather to live quietly, though poor, as he had done before, than to possess all those riches with discontent; therefore he gave away all his wealth, desiring only to enjoy so much

as might supply his necessities. Let worldly professors think seriously of this story and blush, etc.

[2.] Secondly, The riches of Christ are INEXHAUSTIBLE riches. As I have showed you, Christ can never be drawn dry. Earthly riches are true gardens of Adonis, where we can gather nothing but trivial flowers surrounded with many briars, etc. "Have you entered into the treasures of the snow?" says God to Job. Now, Gregory of Nyssa says that the treasures of the snow are worldly riches, which men rake together as children do snow, which the next shower washes away, and leaves nothing in the place but dirt; and can dirt satisfy? Surely not! No more can worldly riches.

The Spanish ambassador coming to see the treasury of St. Mark, in Venice, which is famous throughout the world, fell a-groping whether it had any bottom, and being asked why, answered, "In this among other things, my great master's treasure differs from yours, in that his has no bottom, as I find yours to have," alluding to the mines of Mexico and Potosi, etc. Certainly Christ's treasures have no bottom, all his bags are bottomless; but Scripture, history, and experience, do abundantly testify that men's bags, purses, coffers, and mines—may be exhausted or drawn dry—but Christ's can never. Millions of thousands live upon Christ, and he feels it not; his purse is always full, though he is always giving, etc.

[3.] Thirdly, The riches of Christ are SOUL-SATISFYING riches. Oh those riches of grace and goodness that are in Christ—how do they satisfy the souls of sinners! A pardon does not more satisfy a condemned man, nor bread the hungry man, nor drink the thirsty man, nor clothes the naked man, nor health the sick man, than the riches of Christ do satisfy the gracious man.

John 4:13-14, "Whoever drinks of this water shall thirst again: but whoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of living water springing up to everlasting life." Grace is a perpetual flowing

fountain. Grace is compared to water. Water serves to cool men when they are in a burning heat, so grace cools the soul when it has been scorched and burned up under the sense of divine wrath and displeasure. Water is cleansing, so is grace; water is fructifying, so is grace; and water is satisfying, it satisfies the thirsty, and so does grace. "Show us the Father, and it suffices us," John 14:8. But now earthly riches can never satisfy the soul; but as they said once of Alexander, "that had he a body suitable to his mind, he would set one foot upon sea, and the other upon land;" he would reach the east with one hand, and the west with the other. And doubtless the same frame of spirit is to be found in all the sons of Adam.

In Eccles. 5:10, "He who loves silver shall not be satisfied with silver; nor he who loves abundance with increase. This is also vanity." If a man is hungry, silver cannot feed him; if naked, it cannot clothe him; if cold, it cannot warm him; if sick, it cannot cure him—much less then is it able to satisfy him. Oh! but the riches of Christ are soulsatisfying riches. A soul rich in spirituals, rich in eternals, says, I have enough, though I have not this and that temporal good, etc. [The reasonable soul may be busied about other things—but it cannot be filled with them, etc.—Bernard.]

[4.] Fourthly, The riches of Christ are HARMLESS riches. They are riches that will not hurt the soul, that will not harm the soul. Where is there a soul to be found in all the world that was ever made worse by spiritual riches? Oh but earthly riches have cast down many, they have slain many. If poverty, with Saul, has killed her thousands, riches, with David, has killed her ten thousands. Eccles. 5:13, "There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt." Earthly riches are called thorns, and well they may; for as thorns, they pierce both head and heart; the head with cares in getting them, and the heart with grief in parting with them. Oh the souls that riches have pierced through and through with many sorrows! Oh the minds that riches have blinded! Oh the hearts that riches have hardened! Oh the consciences that riches have benumbed! Oh the wills that riches have perverted! Oh

the affections that riches have disordered and destroyed! Earthly riches are very vexing, very defiling, very dividing, and to multitudes prove very ruining. "For the love of money is at the root of all kinds of evil. And some people, craving money, have wandered from the faith and pierced themselves with many sorrows." 1 Timothy 6:10. [Some say where gold grows, no plant will prosper; so no truth, no good, etc., will have any heart-room where the love of money prevails, etc.]

It was a wise and Christian speech of Charles the Fifth to the Duke of Venice, who, when he had showed him the glory of his princely palace and earthly paradise, instead of admiring it, or him for it, only returned him this grave and serious memento, These are the things which make us unwilling to die.

[5.] Fifthly, The riches of Christ are UNSEARCHABLE riches. This is plain in the text, "Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ." There are riches of justification, riches of sanctification, riches of consolation, and riches of glorification in Christ. All the riches of Christ are unsearchable riches. A saint with all the light that he has from the Spirit of Christ, is not able to search to the bottom of these riches. Nay, suppose that all the perfections of angels and saints in a glorified estate should meet in one noble bosom—yet all those perfections could not enable that glorious glorified creature for to search to the bottom of Christ's unsearchable riches. Doubtless when believers come to heaven, when they shall see God face to face, when they shall know as they are known, when they shall be filled with the fullness of God, even then they will sweetly sing this song, "Oh the height, the depth, the length, the breadth of the unsearchable riches of Christ!" As there is no Christ to this Christ, so there are no riches to his riches, etc. Oh but such are not the riches of this world, they may be reckoned, they may be fathomed, etc. [The philosophers seeing to the very bottom of earthly riches, despised them, and preferred a contemplative life above them.]

[6.] Sixthly, The riches of the Lord Jesus Christ are permanent and abiding riches; they are lasting, they are DURABLE riches.That is a choice scripture, Proverbs 8:18, "Riches and honor are with me, yes, durable riches and righteousness." The Hebrew word that is rendered "durable riches" signifies old riches. All other riches are but new, they are but of yesterday as it were. Oh! but with me are old riches, durable riches. All other riches, in respect of their fickleness, are as a shadow, a bird, a ship, an arrow, a dream, a post, etc. [It is reported of one Myrogenes, when great gifts were sent him, he sent them back, saying, I only desire this one thing at your master's hands, to pray for me, that I may be saved for eternity, etc.] This Valerian, Valens, and Bajazet, three proud emperors, found by experience, and so have many kings, and generals, and nobles, as Scripture and history do abundantly evidence. Earthly riches are very uncertain, 1 Tim. 6:17. They are ever upon the wing; they are like tennis balls, which are bandied up and down from one to another. As the bird hops from twig to twig, so do riches from man to man. This age can furnish us with multitudes of instances of this nature, etc.

[7.] Seventhly and lastly, The riches of Christ are the most USEFUL riches—to sweeten all other riches, mercies, and changes, etc., which speaks out the excellency of these riches above all other riches. The more useful anything is, the more excellent it is. Now the riches of Christ are of all things the most useful to poor souls. When the soul is under the guilt of sin, nothing relieves it like the riches of Christ. When the soul is surrounded with temptations, nothing strengthens it like the riches of Christ. When the soul is mourning under afflictions, nothing comforts it like the riches of Christ. When all earthly good fails, nothing makes a Christian sing care away like the riches of Christ, etc. The riches of Christ sweeten all other riches that men enjoy. [Earthly riches cannot enrich the soul, nor better the soul. Oftentimes under silk and satin apparel there is a threadbare soul.]

If a man be rich in parts, or rich in grace, rich in faith, rich in knowledge, rich in wisdom, rich in joy, rich in peace, etc.; or if a man

be rich in temporals, rich in money, rich in wares, rich in jewels, rich in lands, etc., the glorious and unsearchable riches of Christ sweeten all his riches, and the lack of these riches embitters all the riches which men enjoy. When men's consciences are enlightened and awakened, then they cry out, what are all these worldly riches to us, except we had an interest in the unsearchable riches of Christ? As Absalom once said, "What are all these to me, except I see the king's face?"

I have read of one that, upon his dying bed, called for his bags, and laid a bag of gold to his heart, and then cried out, "Take it away, it will not do, it will not do."

There are things that earthly riches can never do: They can never satisfy divine justice. They can never pacify divine wrath. Nor they can never quiet a guilty conscience.

And until these things are done, man is undone. The crown of gold cannot cure the headache, nor can the honorable ring cure the gout, nor can the chain of pearls around the neck take away the pain of the teeth. Oh but the unsearchable riches of Christ give ease under all pains and torments.

Nugas, the Scythian king, despising the rich presents and ornaments that were sent unto him by the emperor of Constantinople, asked "Whether those things could drive away calamities, diseases, or deaths?" looking upon all those presents as no presents, that could not keep off calamities from him. Truly, all the riches and glories of this world cannot keep off the least calamity, neither can they make up the lack of the least mercy. But the riches of Christ do both keep off calamities, and make up the lack of all mercies that the soul craves or needs. All which speak out the excellency of the riches of Christ above all other riches. We come now unto,

IV. The Uses and Application of this Point.

Use 1. And the first use that we shall make, is a use of exhortation, to exhort you all, seeing Christ is so rich, to labor to be spiritually rich. Oh labor to be rich in grace. In the handling of this use I shall propound this method.

[1.] I shall lay down some considerations that may provoke your souls to labor to be rich in grace.

[2.] I shall propound some directions or helps, to help you to be rich in grace, which is as much a mercy as a duty, etc.

[3.] I shall lay down some propositions concerning the soul's being rich in grace.

[4.] I shall show you how you may know whether you are the people who are rich in grace, or no.

I shall begin with the first, and be a little the more large upon it, because it is a point of mighty weight and concern; and then be the more brief in the three following particulars.

Seven Motives to Provoke Your Souls to Labor to be Rich in Christ

For the first, by way of MOTIVE, I shall only propound these following considerations, to provoke your souls to labor to be rich in grace. Laborandum was one of the emperors' motto, and must be every Christian's.

[1.] First, Consider that the more rich the soul is in grace, the higher the soul will be in joy and comfort. [Oh the joys, the joys, the unconceivable joys! cried out Katharine Bretterge, who had attained to a great measure of grace, etc.]

It is the greatest measures of grace, which usher in the greatest measure of joy and comfort into a believing heart. Christians, have you tasted of the consolations of God? Have you at times sat down and drank of these wells of salvation? Are your hearts carried out for more of those waters of life? Then labor to be rich in grace. A little star yields but a little light, and a little grace will yield but a little comfort—but great measures of grace will yield a man not only a heaven hereafter—but also a heaven of joy here. Divine comfort is a choice flower, a precious jewel, and only to be found in their bosoms who are rich in grace. Spiritual comforts are such strong waters, that weak Christians are not able to bear them. Great measures of grace carry with them the greatest evidence of the truth of grace; and the clearer evidence there is in the soul of the truth of grace, the higher will joy and comfort spring. The soul is apt to hang her comforts on every hedge, to seek in every by-corner for comfort; but as fuel heats not without fire, so neither can anything soundly comfort a Christian without the God of grace, without his being rich in grace.

Great measures of grace carry with them the greatest evidence of a man's union and communion with God, and the more a man's union and communion with God is evidenced, the more will the soul be

filled with that joy which is unspeakable and full of glory, and with that comfort and peace which passes understanding. In great measures of grace a man may read most of the love and favor of God; and the more a man sees of the love and favor of God to him, the more high the springs of comfort rise in him. In great measures of grace, as in a crystal glass, the soul sees the glorious face of God shining and sparkling—and this fills the soul with joy. Acts 9:31, "Then had the churches rest throughout all Judea, and Galilee, and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Spirit, were multiplied." The more their graces were increased, the more their comforts were augmented.

"If one drop of the joy of the Holy Spirit should fall into hell, it would swallow up all the torments of hell," says Austin. Oh! who would not then labor to increase in grace, that he may abound in joy? The promise lies most fair before the eyes of those who are rich in grace. Their interest in it is most clear, and rarely that they go without it, unless it is by taking part sometimes with Satan against their interest in Christ, or sometimes through the power of unbelief, which indeed cuts off all the comfort of the soul, or by looking after other lovers, or by not hearkening to the voice of the Comforter, etc. Christians, you often complain of the lack of joy and comfort. Oh! do but abound in grace, and you won't complain of the lack of comfort. "Without delight the soul cannot live," says one; "take away all delight, and the soul dies." Let this that has been spoken, provoke every Christian to labor to be rich in grace.

[2.] But, secondly, consider this, you have singular opportunities and choice advantages to be rich in grace.

In former times God gave our grace by drops—but now by flagons, Cant. 2:5. Opportunities, if not improved, will, as that sword which Hector gave Ajax, be turned into your own heart. This will be a sword in your heart—that there have been soul-enriching opportunities, and you have neglected them, and turned your back upon them. The thoughts of this will one day be the scorpions that will vex you, the

rod that will lash you, the thorns that will prick you, and the worm that will gnaw you. "The stork," says the prophet, "knows the time of her migration, as do the turtledove, the swallow, and the crane. They all return at the proper time each year. But not my people! They do not know what the Lord requires of them" Jer. 8:7. The market for your souls is open; do not let your season slip away, lest with the foolish virgins you go to buy when it is too late, Mat. 25. The merchant will not slip his opportunity of buying, nor the sailor his of sailing, nor the farmer his of sowing; and why should you slip yours of growing rich in grace? Many men lose their souls, as Saul lost his kingdom—by not discerning their time to be spiritually rich.

Tamerlane at first hung out a white flag—but if they slipped that opportunity, then a red, and so death and destruction followed, etc. The Lord Jesus hangs out the white flag of mercy in these days, to entice souls to come in, and to share with him in his glorious and unsearchable riches, in the riches of his grace and mercy; but if you don't come, Christ has a red flag, and if that be once put out, you are lost forever. Thrice happy are those who take the first opportunity of closing with Christ, and of subjecting themselves to Christ. [Such there have been who, by giving a glass of water opportunely, have obtained a kingdom, as you may see in the story of Thaumastus and king Agrippa, etc.]

Plutarch writes of Hannibal, "That when he could have taken Rome he would not—but when he would have taken Rome he could not." When many men may have mercy—they would not receive it; and when they would have mercy—they will be refused. Proverbs 1:24, seq. Mercy and grace are sometimes upon the bare knee. Christ stands knocking at sinners' doors; he is willing to come in and make sinners rich and happy forever; he calls upon souls to open to him, Rev. 3:20, seq. "Lift up your heads, O gates; and be lifted up, you everlasting doors; and the King of glory shall come in. Who is the King of glory? The Lord strong and mighty, the Lord mighty in battle," Psalm 24:7-8. The King of glory comes not empty-handed; no, he comes with his hands and heart full of rich and royal presents,

and blessed and enriched forever are those who open to this King of glory, etc.

[3.] Thirdly, Consider this, souls rich in grace shall have their names immortal.

Every man naturally would have, if it were possible, his name immortal. Now there is no way in the world to have your names immortal, like this of growing rich in grace. A man who is spiritually rich shall live—and his name shall live when he is dead. In Neh. 7:2, it is said of Hananiah, that "he was a faithful man, and feared God above many;" or, "he feared God above multitudes," as the Hebrew has it. His name lives, though his body for many hundred years has been turned to dust. So in Acts 7:55, "Stephen was a man full of the Holy Spirit." Though Stephen was stoned—yet his name lives, his memorial is precious among the saints to this very day. So in Heb. 11:38, they were such "of whom this world was not worthy." And in the third Epistle of John, the six first verses, compared with ver. 12, Gaius and Demetrius, who were rich in grace, have crowns of honor set upon their heads, their names live, and are a sweet savor to this very day, etc. So in Psalm 112:6, "The righteous shall be had in everlasting remembrance—but the name of the wicked shall rot." The great man's name, and the rich man's name, shall rot, says he—but "the name of the righteous shall be had in everlasting remembrance." [If I may but keep a good name, I have wealth enough, said Plautus.]

The Persians use to write their kings' names in golden letters; so the Lord writes the names of souls rich in grace in golden characters. Their names are always heirs to their lives. Believe it, there is no such way in the world to have immortal names, like this of growing rich in grace. One man thinks to make his name immortal, by making himself great; another by heaping up silver and gold as the dust of the earth or the stones of the street; and another by doing some strange exploits, etc. But for all this the Lord will make good his word, "the name of the wicked shall rot." If God is God, his name must rot; but "the righteous shall be had in everlasting

remembrance;" they leave their names behind for a blessing, Isaiah 65:15. It is sad to consider what many poor carnal creatures have done and suffered to make their names immortal. The Romans' desires of praise and a name, made them bountiful of their purses, and prodigal of their lives. [A good name yields a fragrant smell over town and country; it puts a shining luster upon the countenance; it fits to any public employment, in ministry or magistracy; it stops many a foul mouth, and it makes men live when they are dead.]

Erostratus set the temple of Diana on fire, on that night that Alexander was born—only that he might be talked of when he was dead.

Calvin observes, that Servetus in Geneva, in the year 1555, gave all his goods to the poor, and his body to be burned—and all for a name, for a little glory among men. But these poor creatures have all missed the mark. There is no way, Christians, to have your names immortal, like this, of growing rich in grace. Neither Satan nor the world shall ever be able to bury such men's names, who are rich in grace; their names shall rise in glory here, as well as their bodies hereafter.

[4.] But then, fourthly and mainly, consider, that spiritual riches will enable you to live up to your principles.

That man who has but so much grace as will keep hell and his soul asunder, will never live up to his principles. Souls weak in grace are too apt to deny, and in their practices to contradict—their own principles. Oh that this age could not furnish us with too many instances of this nature! Oh! what is that that is the reproach of religion, and the dishonor of God and the gospel—but this, that professors live below their principles, that they live not up to their principles? And let me tell you, Christians, there is nothing but a rich measure of grace that will enable a soul to live up to his principles. A man who is not rich in grace will never be able to live up to his own principles—but will upon every occasion and temptation be ready to wound two at once; the honor of God and his own soul. Yes, men

who are not rich in grace, will be ready to deny their own principles— as many weak Christians did in persecuting times.

What are those Gracious and Holy Principles

But you will say to me, What are those gracious and holy principles, that a rich measure of grace will enable a man to live up to?

I will instance only in those who have most worth and weight in them, and they are worthy of all your thoughts.

(1.) First, It is your principle, that you must suffer, rather than sin.

It is your principle rather to undergo the greatest calamities, than willingly to commit the least iniquity. Now, pray tell me, what will enable a Christian to live up to this principle? Will a little grace, a little knowledge of God, a little faith in God, a little love to God, a little zeal for God, a little communion with God? Will this do it? Surely not! It must be much grace that must enable the soul to live up to this principle. [It is better for me to be a martyr than a monarch, said Ignatius when he was to suffer, etc.] When sin and suffering have stood in competition, many weak Christians have chosen rather to sin, than to suffer, which has opened many a mouth, and saddened many a heart, and wounded many a conscience. Yes, such by their not suffering, have suffered more than ever they could have suffered from the wrath and rage of man.

Oh! but now spiritual riches will enable a man to live up to this principle, as you may see in Daniel, who had an excellent spirit in him, who was rich in grace, and filled with the Holy Spirit; he lives

up to his principles; he lives out his principles, when he was put hard to it; when he must either neglect the worship of his God and make a god of his king—or be thrown into the lions' den. Now, Daniel chooses rather to be cast into the lions' den than not to do homage to his God; he had rather suffer much, than that God should lose a grain of his glory. Of the same spirit and metal were those worthies, Heb. 11, who, when they were put to it, did rather choose to suffer the very worst of miseries, than they would in the least dishonor the Lord, wound their own consciences, and make work for repentance, etc. And so did Jovinian, Eusebius, Galeacius, Basil, Vincentius, Bolilas, etc. By all which you see, that Christians who are spiritually rich, live up to this principle, namely—to suffer rather than sin, when sin and suffering stand in competition; which babes in grace cannot do. [Of the very same spirit were the primitive Christians: they chose rather to be thrown to lions without, than left to lusts within.]

(2.) Secondly, It is your principle, that grace and virtue are to be pursued after, for their own worth, beauty, and excellency.

But pray, tell me, what will carry a Christian out to this principle? Will a little grace carry a man out to pursue after grace, for the beauty, holiness, excellency, and spirituality that is in it? Alas! we see by daily experience that it will not do it. All other considerations put together, are little enough to draw men on to pursue after grace for its native beauty and excellency. Many seek Christ—but it is more for loaves—than for love, John 6:26; and they pursue after the means of grace, not for the beauty, excellency, and glory that is stamped upon the means—but one to maintain his honor, and another to keep up his name, and another to bring in credit or custom, and another to please his friends, and another to silence his conscience, etc.—but few there be, if any—but those who are rich in grace, who are true to this principle, who pursue after grace for its own beauty and excellency.

It was a notable expression of David, who was a man rich in grace, Psalm 119:140, "Your word is very pure, therefore your servant loves

it." Oh! for a soul to love grace, and the word of grace, for its own interest, for the holiness, purity, and glory of it. This speaks out the soul to be rich in grace. So Paul, a man rich in grace, pursues after grace for its own interest, for the beauty and excellency of it. He forgets "what is behind, and presses forward after the mark for the prize of the high calling of God in Christ Jesus, that if by any means he might attain to the resurrection of the dead," Philip. 3:13-14. That is, to that perfection that the dead shall reach to in the morning of the resurrection, etc.

The young philosophers were very forward to learn the precepts of their sect, and the rules of severity, that they might discourse with kings and nobles, not that they might reform their own manners. Many professors in this age are like those philosophers; they are very industrious to get knowledge, that they may be able to discourse, and that they may be eyed, owned, and honored among others, for their knowledge and understanding. But now souls who are rich in grace, they labor after greater measures of grace, out of love to grace, and because of an excellency that they see in grace. Grace is a very sparkling jewel, and he who loves it, and pursues after it for its own native beauty, has much of it within him, etc.

(3.) Thirdly, It is your principle, that men must subject themselves, and square all their actions by the word of God.

Now, what will make a man live up to this principle? Will a little grace? Surely not! Isaiah 8:10. But great measures of grace will. Zacharias and Elizabeth were rich in grace, and they lived up to this principle: Luke 1:5, "They walked in all the commandments of the Lord blameless." The apostles were rich in grace, and they lived up to this principle: 2 Cor. 1:12, "This is our rejoicing, the testimony of our conscience, that in simplicity and godly sincerity, we have lived our lives in the world." So in 1 Thes. 2:10, "You are witnesses, and God also, how holily, justly, and unblameably, we have behaved ourselves among you who believe." Oh! here are souls who live up to their principles. A Christian who is rich in grace is excellent all over.

George, prince of Anhalt—his family is said to have been ecclesia, academia, curia, a church, a university, and a court. A Christian who is rich in grace has a heart as large as his head, yes, a heart that is as large as the whole will of God: Acts 13:22, "I have found David the son of Jesse, a man after my own heart, who shall fulfill all my will." In the Greek it is, all my wills, to note the universality and sincerity of his obedience. Souls rich in grace practice that themselves, which they prescribe to ethers. Lessons of music must not be read only—but acted also. Souls rich in grace are good at this, and they will be good in all places and cases. They are as good at the particular duties of religion, as at those who are more general; they are good fathers, and good masters, and good husbands—as well as good Christians, in a more general sense.

But now souls who have but a little grace, they are much in the general duties of religion—but very defective in the particular duties of religion, as sad experience does abundantly evidence. Those who have a blemish in their eye, think the sky to be ever cloudy; and nothing is more common to weak spirits, than to be criticizing and contending about other duties, and to neglect their own. But such who are rich in grace, make it their glory to subject themselves to the rule of righteousness; as Baldasser, a German minister, cried out, Let the word of the Lord come, let it come—and we will submit to it. It must be much grace that must enable a man freely, fully, and sweetly to subject himself and his actions to the word of the Lord.

(4.) Fourthly, It is your principle, that you must deny yourselves, your own profit, ease, pleasure, etc., for a public good.

And this the Scripture requires. It is your principle to deny yourselves, your own honor, pleasure, profit, etc., for a public advantage, when your particular advantages stand in competition with the public. Now self must be laid by, and the public must carry the day. Oh—but will a little grace enable a man to live up to this principle! Woeful experience shows the contrary. Ay—but now, give

me a man who is rich in grace, and he will live up to this golden principle, as you may see in Nehem. 5:14-18.

Nehemiah was a man eminent in grace, and he chose rather to live upon his own purse than upon the public purse: "I would like to mention that for the entire twelve years that I was governor of Judah —from the twentieth until the thirty-second year of the reign of King Artaxerxes—neither I nor my officials drew on our official food allowance. This was quite a contrast to the former governors who had laid heavy burdens on the people, demanding a daily ration of food and wine, besides a pound of silver. Even their assistants took advantage of the people. But because of my fear of God, I did not act that way. I devoted myself to working on the wall and refused to acquire any land. And I required all my officials to spend time working on the wall. I asked for nothing, even though I regularly fed 150 Jewish officials at my table, besides all the visitors from other lands! The provisions required at my expense for each day were one ox, six fat sheep, and a large number of domestic fowl. And every ten days we needed a large supply of all kinds of wine. Yet I refused to claim the governor's food allowance because the people were already having a difficult time."

Oh, here was a brave spirit indeed; he was far from enriching himself by others' ruins, from emptying others' purses to fill his own. But he is dead—and it seems this brave spirit is buried with him! There are few of his name, and fewer of his spirit, if any in this world, and therefore well might he pray, "Remember, O my God, all that I have done for these people, and bless me for it." And accordingly God did remember him for good—and made him very famous and glorious in his generation. [It is a base and unworthy spirit for a man to make himself the center of all his actions. The very heathen man could say, A man's country and his friends, and others—challenge a great part of him.]

And that is a remarkable passage concerning Moses: Num. 14:12-21, "I will smite them with the pestilence, and disinherit them, and will

make of you a great nation, and mightier than they," says God to Moses. "Therefore let me alone to destroy them and cut them off, for they are a rebellious generation. And I will make you a mightier nation for honor, riches, and power, than they. Nay!" says Moses, "this may not be, Lord." Oh, the people must be spared, the people must be pardoned, and the people must have your presence with them, and rather than it should be otherwise, let my name, Lord, be blotted out of the book of life. Lord! I care not how bad it goes with myself—just so they may live. Can the self-seekers of our age think seriously of this and not blush?

So Mordecai was a man of a brave public spirit: Esther 10:3, "Mordecai the Jew was next unto King Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, because he worked for the good of his people." He made it his business to seek their good.

Christ also was full of grace, and had a brave public spirit; he laid out himself and laid down himself for a public good; and so did Paul, etc. Few in our days are of Lorenzo's opinion and mind—who was rather willing to beautify Italy than his own house. "That pilot dies nobly," says Seneca, "who perishes in the storm with the helm in his hand." Such that seek themselves more than the public good, must be served as Aesop did his fellow-servant; he gave him warm water to drink, by which means he vomited up the stolen figs. Friends, it is not a little grace that will make a man prefer the public good, above his own particular good—but much grace will; therefore labor to be rich in grace. [Christ healed others—but was hurt himself; he fed and filled others—but was hungry himself, etc.]

(5.) Fifthly, It is your principle, that you are to do the duties that God requires of you, and quietly leave the outcomes and results of all, to the wise disposal of God.

But pray tell me, will a little grace enable a man to live up to this principle, to do his duty, and to leave outcomes and results to him to

whom they belong? Surely not! Eccles. 9:10, "Whatever your hand finds to do—do it with all your might, for there is no work, nor device, nor knowledge, nor wisdom in the grave where you go." Mark, he does not say, what your head finds to do, for that may find a thousand things; nor what your heart finds to do, for that may find ten thousand things; but what your hand finds to do; that is, look what work which God cuts out to your hand to do—that do with all your might.

We are to do much good in a little time; we are made here, and set to be a-doing something that may do us good a thousand years hence, yes, that may stand us in stead to eternity. Our time is short, our task is great. The devil knows that his time is but short, and that is the reason why he is so active and stirring, why he does outwork the children of light, in a quick despatch of the deeds of darkness. Christians, do not deceive yourselves; it is not shows of grace, nor little measures of grace—which will enable a man to live up to this principle—but great measures of grace will, as you may see in the three Hebrew children, "Shadrach, Meshach and Abednego replied to the king—O Nebuchadnezzar, we do not need to defend ourselves before you in this matter. If we are thrown into the blazing furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O king. But even if he does not, we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up." Daniel 3:16-18

So those worthies, Psalm 44:19, "Though you have sore broken us in the place of dragons, and covered us with the shadow of death—yet have we not forgotten you, neither have we dealt falsely in your covenant." Here was much of Christ and grace within. So in Acts 21, when Paul was to go up to Jerusalem to suffer, his friends, by many tears and arguments, labored to dissuade him, for fear of some sad outcome and event which would follow. But Paul, rich in grace, answered, "Why all this weeping? You are breaking my heart! For I am ready not only to be jailed at Jerusalem but also to die for the sake of the Lord Jesus." I will go up to Jerusalem, and I am willing to

go up, though I die for it. Ay, here is a soul who lives up to his principle!

Ay—but now souls who are weak in grace, as we have had large experience of it in our times, they are more taken up and busied about the outcomes and results of things, than they are with their own duties. [Christ healed others—but was hurt himself; he fed and filled others—but was hungry himself, etc.] When they should be apraying, a-believing, a-waiting, and acting for God—they have been a-questioning and fearing what the outcomes and results of this, and that, and the other thing would be. And indeed they have been high and low, as secondary causes have wrought—which has made many of their lives a very hell. But now those who are rich in grace, they say as once he did, "Let us be of good courage, and let us play the men for our people, and for the cities of our God, and may the Lord do that which seems him good," 2 Sam. 10:10-12. Let us do our duties—and let the Lord do as pleases him, etc.

(6.) Sixthly, It is your principle, that men are to be prepared, and to stand fast against all sudden assaults and invasions that may be made upon them.

Many a valiant person dares fight in a battle or a duel, who yet will be timorous and fearful if suddenly surprised in a midnight alarm. Many precious souls, when they have time to consider of the evil of sin, the holiness of God, the eye of God, the honor of God, the glory of the gospel, the joys of the saints, and the stopping of the mouths of sinners—will rather die than sin; they will rather suffer anything than do the least thing that may be a reproach to Christ. Oh! but when a sudden occasion or temptation is presented, why, then they often fall; as David, by chance, spied Bathsheba washing herself, and falls before the temptation; he is conquered and carried captive by that sudden occasion.

But that is a more comfortable and considerable passage that you have concerning Joseph, in Gen. 49:23-24, "The archers sorely

grieved him," says the text, "and shot at him, and hated him: but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob." Joseph never lacked counsel nor courage, when he was at the worst. Souls rich in grace usually stand firm under the greatest and suddenest pressures, assaults, and invasions, as you may see in Paul, 2 Cor. 1:9-12; and so the three children; and so Daniel; and so those worthies, Heb. 11:35, "They would not accept of deliverance, that they might obtain a better resurrection." Many sudden assaults and attempts were made upon them; their enemies would gladly have stormed them, and overcome them—sometimes by golden offers, sometimes by terrible threats. But they are invincible; nothing stirs them, nothing overcomes them.

Really, friends, it must be much grace that will make a man live up to this principle; and there is nothing that speaks out more the strength of grace in a man, than his standing against sudden assaults and invasions that by the devil and the world are made upon him. You may talk of this—but without much grace you will never be able to do it, etc.

(7.) Seventhly and lastly, It is your principle, that your hearts are to be ready for every work which God shall impose upon you.

You are not to choose your employment, neither are you to refuse any employment that God shall put upon you. You are always to have an open ear, a ready hand, an obedient heart, and a willing cheerful soul—to comply with whatever work or service it is, which God shall put upon you; this is your principle. Ay—but tell me, Christians, will a little grace enable a man to live up to this principle? I judge not. You are to stand ready to change your employment from better to worse, if the Lord shall be pleased to order it so. You are to be ready to change your crown—for a cross; to change that employment that is honorable—for that which is base and low; and that which is more profitable—for that which is less profitable: as it were from the ruling of a province—to the keeping of a herd; from being a master—to be a

servant; from being a servant to great men—to be a servant to the basest servant, yes, to the poorest beast. Certainly a little grace will never enable a man bravely and sweetly to live up to this principle. Their hearts which are poor in grace, are like a wounded hand or arm, which being but imperfectly cured, can only move one way, and cannot turn to all postures and all natural uses.

Weak Christians are very apt to choose three things—their mercies, their crosses, and their employments. They are often unwilling that God himself should choose their way or their work.

But now souls who are rich in grace—they are at God's beck and call. They are willing that God shall choose their work and their way. They are willing to be at his disposal; to be high or low; to serve or to be served; to be something or to be nothing, etc. Now I beseech you, Christians, that you would seriously and frequently remember this, that there is nothing in all the world that is such an honor to God, and a glory to the gospel—as for Christians to live up to their principles; nor is there anything of such a reproach to God and his ways, as this—for men to live below their principles, and to act contrary to their principles. And you will never be able to live up to your principles, nor to live out your principles, except you grow rich in grace; therefore labor, I say, labor as for life, to abound in grace, etc.

[5.] Now the fifth motive is this, consider that souls rich in grace are a mighty blessing to the land and place where they live.

There are no such blessings to cities, and nations, as those souls are, who are rich in grace. Oh they are great blessings to all places where they come; they are people who are fit for the highest and noblest employments. There is not the highest work that is too high for a man who is rich in grace; nor the hottest work that is too hot for a man rich in grace; nor the lowest work that is below a man rich in grace. Such a man will not say, I would do it—but it is below my place, my nobility, my parts, my education. May Christ have honor?

may others have good? If so, I will do it, says the soul who is rich in grace, whatever comes of it, and bless God for the opportunity.

Dan. 6:3, "Now Daniel so distinguished himself among the administrators and the satraps by his exceptional qualities that the king planned to set him over the whole kingdom." Why was Daniel set upon the throne? Because of his his exceptional qualities, which fitted him for the highest employment.

So Joseph was a blessing to his master's family, and the people among whom he lived. None can be such blessings to people and places, as souls rich in grace. So in Neh. 7:2, "I gave the responsibility of governing Jerusalem to my brother Hanani." And why he? "because he was a man of integrity and feared God more than most men do." Oh the wisdom, the prudence, the zeal, the courage, the compassion, the patience, the self-denial—that should be in magistrates! There is a truth in that old maxim, magistracy will try a man. None fit to rule—but such who are rich in grace; such a one will be father of his country.

What a world of good may a man do with worldly riches, in a parish, in a city, in a nation! but that is nothing compared to the good that a man may do, who is rich in grace. Oh the sins that he may prevent! Oh the judgments that he may divert! Oh the favors and blessings that he may draw down upon the heads and hearts of people! I presume you forget not what a blessing Moses, Joseph, Job, Nehemiah, Mordecai, and Daniel, proved to the people among whom they lived; and these were all rich in grace. A man rich in wisdom, rich in faith, rich in goodness, etc., oh what a blessing may he prove to ignorant souls, to staggering souls, to wandering souls, to tempted souls, to deserted souls, etc.

Look! What the sun is to us, that may a soul rich in grace be to others, etc. O friends! would you be blessings to your families? would you be blessings to the city, to the nation? Oh then labor to be rich in grace, and do not think it enough that you have so much grace as will

keep you from dropping into hell, and which will bring you to heaven; but labor to be rich in grace, and then you will prove indeed a blessing to the place and nation where you live.

The Romans, when they did perceive any natural excellency to be in any people, though they were never so poor and base—they would take them from their dinners of turnips and water-cresses, to lead the Roman army. It is true, that natural and moral endowments will enable men to do much; but grace will enable men to do ten thousand times more. There is no work too high nor too hard for souls rich in grace; and therefore, as you would be choice instruments in the Lord's hand, and eminently serviceable in your generations, oh labor to be rich in grace! It is not he who has most wit in his head—but he who has most grace in his heart—who is most fit for generation-work.

[6.] Sixthly, A rich measure of grace will bear up your souls in several cases, therefore labor to be rich in grace.

A rich measure of grace will bear up the soul under great means of grace. When a soul is spiritually rich, this will bear him up under great means. Such a one will be able to look God in the face with joy and comfort; he can say, It is true, Lord, I have had more means than others, and lo! I am grown richer than others. You have taken more pains with me than with others, and lo! I bring forth more fruit than others: my five talents have become ten. But a little grace will not bear men out under much means of grace.

Again, A great measure of grace will bear the soul up under a great name, as well as under great means. For a man to have a great name to live, and yet to have but a little life—is a dreadful stroke; to be high in name and little in worth—is a very sad and sore judgment. [What will the name avail, where the thing is lacking? says Augustine.] To have a name to be an eminent Christian, and yet to be poor in faith, in love, in wisdom, in knowledge, etc., is the greatest unhappiness in the world. This stroke is upon many in these days. But that which is

saddest of all is this—they feel it not, they observe it not. But now he who is rich in grace, has something within which will bear him up under a great name in the world.

Again, a great measure of grace will bear you up under great desires, as well as under a great name. A man who is rich in grace may ask what he pleases; he is one much involved with God, and God will deny him nothing. The best of the best is for this man; he may have anything; he may have everything that heaven affords. He is able to improve much, and therefore he may ask much, and have it.

It was a sweet saying of one, "O Lord, I never come to you but by you. I never go from you without you." Sozomen says of Apollonius, that he never asked anything of God—but he had it.

And another, speaking of Luther, says, He could have what he wanted from God. Rich men may long for this and that, and have it; they have something that will fetch it—but poor men may not. Oh! now, who would not labor as for life, to be rich in grace? Oh! this will bear you out under great means, and under great names, and under great desires; therefore, rest not satisfied with a little grace.

But then, seventhly and lastly,

[7.] Souls rich in grace are the honor of Christ, and the glory of Christianity.

It is the glory of Christ when those who are ingrafted into him thrive and grow. This declares to all the world that Christ keeps a good house, and that he does not feed his children with trash—but with the choicest delicacies; that he is open-handed and free-hearted. It is the glory of the father when the child grows rich under him, and the glory of the master when the servant grows rich under him; and so it is the glory of Christ when poor souls grow rich under him. The name of Christ, and the honor of Christ, is kept up in the world by souls who are rich in grace. They are the people who make others think well and speak well of Christ.

You may at your leisure read the first and second epistles to the Thessalonians, and there you shall see what an honor they were to the Lord Jesus and the gospel, who abounded in spiritual riches. Such Christians who are like to Pharaoh's lean kine reproach three at once—God, the gospel, and their teachers: and this age is full of such Christians. It is your greatest work in this world to keep up the honor and the glory of the Lord, and this you can never, you will never do, except you labor to be rich in grace. Let others "labor for the food which perishes." You are to "labor for that which endures to everlasting life." When you come to die, and when you come to make up your accounts, it will never be a grief—but a joy unto you, that you have made it your greatest business and work in this world to be rich in grace.

But here you may say,

What Means Must We Use that We May Grow Rich in Grace?

I answer:

[1.] First, Let no discouragements take you off from laboring to be enriched with spiritual riches.

A soul who would be spiritually rich must be divinely resolved, that come what may—he will hold on in the use of means, that he may be rich with the riches of Christ. Joshua was resolute in this point: "Choose whom you will serve, whether the Lord, or those other gods that your fathers served. As for my part, I and my house will serve the Lord!" Josh. 24:15; Luke 13:24, "Strive to enter in at the strait gate." The Greek word signifies, "to strive with all your might," with all your strength, to strive even to an agony, to strive as they did for the garlands in the Olympic games. The word here used seems to

allude to their striving for the garland, where they put out themselves to the utmost. So in John 6:27, "Labor not for the food which perishes—but for that which endures to everlasting life, which the Son of man shall give unto you." [Many men are like Cicero, not thoroughly resolved in themselves whether to follow Pompey or Caesar; the riches of this world, or the riches of another world. Such men will still be poor.]

I have read of one that did not fear what he did, nor what he suffered, so he might get riches: "For," says he, "men do not ask how good one is, or how gracious one is—but how rich one is." Oh, sirs! the day is acoming when God will ask how rich your souls are; how rich you are in faith, in wisdom, in knowledge, in fear, etc.; and not how rich you are in money, or in jewels, or in land, or in goods—but how rich are you in grace! This should provoke your souls to strive in the face of all discouragements to be rich in grace. What will not the merchant do, and the mariner do, to gain these temporal riches? Oh the dangers, the hazards, the tempests, the storms, the deaths that they run through for earthly riches—which are never without their sting! And shall not Christians labor in the face of all oppositions after spiritual riches?

It is reported of Nevessan the lawyer, that he would say, "He who will not venture his body—can never be valiant; and he who will not venture his soul—will never be rich." I am sure that man who will not venture, and venture hard, in the face of all discouragements, to be spiritually rich—will never be rich. He may be good in the main, and may go to heaven in a storm; but he will never be rich in spirituals, who will not venture himself to the uttermost for the gain of spiritual riches.

[2.] Secondly, Be fixed under a Christ-exalting and a soul-enriching ministry.

Fix yourself under that man's ministry, who makes it his business; not a thing by the by—but his business, his work; not to tickle the

ear, to please the fancy—but to enrich the soul, to win the soul, and to build up the soul. 2 Tim. 4:3, "For the time will come when they will not endure sound doctrine—but after their own lusts shall they heap up to themselves teachers, having itching ears." This age, yes, this city is full of such slight, light, delirious souls—who neither like nor love anything, but what is empty and airy.

Junius confesses, "that in his time there was one who confessed that he had spent over twenty years in trying different religions," pretending that scripture, "Try all things, and hold fast that which is good." It is sad to see how many preachers in our days, under pretenses of angelical attainments, make it their business to enrich men's heads with high, empty, airy notions—instead of enriching their souls with saving truths. If these are not strangers to that wisdom that is from above, I know nothing. Proverbs 11:30, "He who wins souls is wise." The Hebrew word signifies to catch souls, by using all art and industry, as fowlers do to take birds. [He is the best preacher, not who tickles the ear—but who breaks the heart!] No wisdom compared to that which wins souls from sin and the world, and which wins souls to Christ and holiness! No teaching compared to this! Remember this, you will never be rich in grace if you care not who you hear, nor what you hear. That Christ that commands you to take heed how you hear, commands you also to take heed what you hear. And every soul won to God is a new pearl added to a minister's crown, etc.

But you will say to me,

How should we know which is a soul-enriching ministry, that so we may wait on it?Take these three rules:

(1.) First, Judge not of the soul-enriching ministry by the voice of the minister, nor by the multitude of hearers who follow him, nor by his affected tone, nor by his rhetoric and flashes of wit—but by the holiness, heavenliness, and spiritualness of the matter. Many

ministers are like empty orators, who have a flood of words—and a drop of matter.

Some preachers affect rhetorical strains; they seek abstrusities, and love to hover and soar aloft in dark and cloudy expressions, and so shoot their arrows over their hearers' heads, instead of bettering their hearers' hearts. Mirthful things in a sermon are only for men to gaze upon and admire. What are high strains and flashes of wit, newminted words and phrases—but like fancy bottles to the good corn. Truth is like Solomon's spouse, "all glorious within." [rather the Spouse, the Church: Psalm 45:13—G.] She is most beautiful when most naked, as Adam was in innocency.

The oracle would have Philip of Macedon use silver lances in winning an impregnable fort, etc.—but ministers must not use golden sentences, strong lines, froth of wit. It is iron, and not gold, that kills in the encounter. It is the steel sword, not the golden sword—which wins the field, etc. "When I came to you, brothers, I did not come with eloquence or superior wisdom as I proclaimed to you the testimony about God." 1 Corinthians 2:1

(2.) Secondly, Judge of it by its revealing the whole counsel of God, the whole will of God, revealed in his word.

In Acts 20:27, "For I have not shunned to declare unto you the whole counsel of God." There are some who make it their business only to advance the glory of Christ, and to darken the glory of the Father; and some cry up the glory of the Father, and yet cast clouds and darkness upon the glory of the Son. And what dirt and scorn is cast upon the Spirit by many vain, blasphemous people in these times is notoriously known; and if these men are not far from declaring the whole counsel and will of God, I know nothing.

Christ must be held out in all his offices, for they all tend to the enriching of poor souls, to the adding of pearls to a Christian's crown. And clearly it is sad to consider how many there be that cry

up one office and cry down another. Some cry up the kingly office of Christ—but mind not his prophetic office; and some cry up his prophetic office—but trample upon his kingly office; and some cry up both his kingly and prophetic office, and yet make slight of his priestly office. Christians, fix yourselves under his ministry, who gives the Father his due, the Son his due, and the Spirit his due; who makes it his business to open the treasures and the riches both of the one and the other, and to declare to you the whole will of God; for there are many who "hold the word in unrighteousness," Romans 1:18, and who will only acquaint you with some parts of the will of God, and keep you ignorant of other parts—whose condemnation will be great as well as just, etc. Serious experienced saints relish those very truths best—which such corrupt teachers distaste most, etc.

(3.) Thirdly and lastly, You may judge of it by its coming nearest to the ministry of Christ and his apostles. [Christ and his apostles labored to make men Christians, and not critics. Augustine.]

There was no ministry so soul-enriching and soul-winning as the ministry of Christ and his apostles. Oh! the thousands that were brought in by one exercise! Let men of frothy wits say what they will, there are no preachers compared to these who come nearest in their ministry to Christ and his apostles. That incomparable man, Peter Hamus, said: "Let us speak the very words of Scripture, for so did Christ, the prophets, and apostles; let us make use of the language of the Holy Spirit, and forever abominate those who profanely disdain at the stately plainness of God's blessed book, and who think to correct the divine wisdom and eloquence with their own childishness and sophistry." God's holy things ought to be handled with fear and reverence, rather than with wit and dalliance. Spiritual sophistry is the next degree to unfaithfulness. No ministry like that which comes nearest to Christ, etc.

[3.] The third direction is this, If ever you would be rich in grace, be rich in spirituals—then keep humble.

Psalm 25:9, "The humble he will teach his way, and the meek he will guide in judgment;" James 4:6, "God resists the proud—but gives grace to the humble." "He sets himself in battle-array against the proud," as the Greek has it, "but he gives grace to the humble." He pours grace into an humble soul, as men pour wine into an empty vessel. Of all souls, humble souls do most prize spiritual riches; of all souls they most improve spiritual riches; of all souls they are most fearful of losing spiritual riches. In Isaiah 57:15, "For this is what the high and lofty One says--he who lives forever, whose name is holy—I live in a high and holy place, but also with him who is contrite and lowly in spirit, to revive the spirit of the lowly and to revive the heart of the contrite."

Humility, as the violet, though the lowest—yet is the sweetest of flowers. The word notes to us thus much: that God will not dwell with a humble man as a wayfaring man dwells with his relations—a few nights and then away. Dwelling notes a constant and not a transient act of God. God will forever keep house with the humble soul; when once they meet, they never part. There is no such way to be rich—as to be poor and low in our own eyes. This is the way to enjoy his company—in whom all treasures are.

[4.] Fourthly, If ever you would be spiritually rich, improve the riches that you have.

Improve that knowledge, that faith, that light, that love that you have. Those who had two talents did, by the improvement of them, gain two more; and those who had five did, by the improvement of them, gain five more: Proverbs 10:4, "The diligent hand makes rich." Take hold of all opportunities to enrich your souls with spiritual riches. Men will easily, readily, greedily, and unweariedly grasp all opportunities wherein they may get earthly riches; and why should not you be as diligent in taking hold of all opportunities to enrich your precious souls? [The neglect of golden, soul-enriching opportunities, has made many a man's life a hell.]

Is not the soul worth more than raiment, more than friends, more than relations, more than life—yes, more than all? And why, then, do you not labor to enrich your souls? You were better have a rich soul under a thread-bare coat, than a thread-bare soul under a silk or golden coat. If he is a monster among men, who makes liberal provision for his dog—and starves his wife; what a monster is he who makes much provision for his baser part—but none for his noble part!

A slothful heart in the things of God is a heavy judgment: Proverbs 4:31, "I went by the field of the slothful, and by the vineyard of the man void of understanding," or, as the Hebrew has it, "the man who had no heart," that is, to make use of his vineyard, "and lo, it was all grown over with thorns and nettles," etc. Oh the lusts, the wickednesses—which will overgrow slothful, sluggish souls! Spiritual sluggards are subject to the saddest strokes. Oh the deadly sins, the deadly temptations, the deadly judgments that spiritual sluggards will unavoidably fall under! None such an enemy to himself—none such a friend to Satan—as the spiritual sluggard. It is sad to think how the riches of Christ, the riches of consolation, the riches of justification, the riches of glorification, are brought to many men's doors, and yet they have no hearts to embrace them! There is no judgment like this! Well, spiritual sluggards, remember this, when your consciences are awakened, this will be a sword in your souls— that you might have been saved, you might have been spiritually and eternally enriched—but that you have trifled and fooled away golden opportunities and your own salvation! Wealth without wit is ill bestowed, etc.

[5.] Fifthly, If ever you would be spiritually rich, walk uprightly, holily, and obediently.

If ever you would be spiritually rich, look to your walking. It is not the knowing soul, nor the talking soul—but the close-walking soul, the obediential soul—that is in spirituals the richest soul. Others may be rich in notions—but none so rich in spiritual experiences, and in

all holy and heavenly grace, as close-walking Christians. Psalm 84:11, "The Lord will give grace and glory, and no good thing will he withhold from those who walk uprightly." The upright walker shall be both of his court and council; he shall know anything, and have anything.

In John 14:21, 23, compared, "If any man loves me, he will keep my commandments, and I will love him, and my Father will love him." What then? "We will make our abode with him, and will manifest ourselves to him." Certainly they cannot be poor, who enjoy such guests as these; they must needs be full, who enjoy those who are fullness itself. God and Christ are overflowing fountains, and holy souls find it so. [When my heart is coldest—I present God to my soul under the notions of his greatness; but when my heart is loose and fearing—then I present God to my soul under the notion of his goodness, says Luther.]

[6.] Sixthly, If ever you would be spiritually rich, be most in with those Christians who are spiritually rich.

Let them be your choicest companions—who have made Christ their chief companion. Do not so much eye the outsides of men, as their inside; look most to their internal worth. Many people have an eye upon the external garb of this and that professor—but give me a Christian who minds the internal worth of people—who makes such as are most filled with the fullness of God, to be his choicest and his chief companions.

In Psalm 16:2, "My goodness extends not to you," says David, now David speaks in the person of Christ—"but to the saints who are in the earth, in whom is all my delight." There are saints—and there are excellent saints. Now those are the excellent ones—who are most rich in heavenly treasures; and these you should make your bosom friends, your choicest companions: Proverbs 13:20, "He who walks with wise men shall be wise;" that is, he shall be more wise, more humble, more holy, and more abounding in all spiritual riches. The

word that is rendered walk, signifies walking; to note to us, that it is not he who talks with the wise, nor he who commends the wise, nor he who takes a step or two or three with the wise, who shall be wise— but he who gives up himself to the society and company of the wise, who shall be more and more wise, more and more gracious, more and more holy.

He who comes where sweet spices or ointments are stirring, does carry away some of the sweet savor, though he himself does not realize it. The spouse's lips drop as the honeycomb: Cant. 4:10, "The tongue of the just is as choice silver," he scatters pearls, he throws abroad treasures where he comes: Proverbs 15:7, "The lips of the wise disperse knowledge." The Hebrew word is a metaphor from scattering abroad with a fan, or from seedsmen scattering abroad of their seed in the furrows of the field. They scatter their light, their love, their experiences, among those with whom they converse, as seedsmen scatter their seed in the field. Christ says his spouse's lips are like a thread of scarlet, with talking of nothing but a crucified Christ; and thin like a thread, not swelled with other vain and wicked discourses.

The old zealous primitive Christians did so frequently, and so effectually mind and talk of the kingdom of heaven, and of the riches and glory of that state, that the heathen began to be a little jealous who they affected the Roman empire; when, alas, their ambition was of another and a nobler nature: Psalm 37:30, "The mouth of the righteous speaks wisdom, and his tongue talks judgment; for the law of the Lord is in his heart." Proverbs 12:28, "The tongue of the wise is health, his tongue is a tree of life, whose leaves are medicinable." No way to be rich in spirituals, like being much in with precious souls, whose tongues drop marrow and fatness. [The very heathen man could say, When a wise man speaks, he opens the rich treasures and wardrobe of his mind, etc.]

Utterance is a gift; and dumb Christians are blameworthy, as well as dumb ministers. We should all strive to a holy ability and dexterity of

savory discourse. If Christ should come to many of us, as he did to his two disciples, in that last chapter of Luke, and say to us, as to them, "What are you discussing together as you walk along?" oh! with what paleness of face and sadness of countenance would we look! When the heart is full, it overflows in speech. We know metals by their tinkling, and men by their talking. Happy is he who speaks out anything of Christ from experience.

[7.] Seventhly, If ever you would be spiritually rich, then take heed of tasting or eating of forbidden fruit.

This stripped Adam of his crown, of his jewels, and of all his rich ornaments in a moment; and of the richest and greatest prince who ever breathed, made him the miserablest beggar that ever lived. Oh take heed of tasting of poison, of eating of poison. A person who has ate poison will not thrive, let him take ever such wholesome food. The choicest cordials will not increase blood, and spirits, and strength—but the man will vomit up all. Poor souls who have been tasting of poison, are apt to find fault with the minister, and sometimes with this and that, as the cause of their not growing rich in spirituals; when, alas! the only cause is their eating of poison. These are like him who, having a thorn in his foot, complained of the roughness of the way as the cause of his limping. Sirs, it is not the minister, nor this, nor that—but your eating of forbidden fruit, that is the cause of your non-thriving in spirituals. Sin is the soul's sickness —and nothing more hinders growth than sickness. Christians, if ever you would be trees, not only having the leaves of honor—but the fruits of righteousness, then take heed of sin, abhor it more than hell, and fly from it as from your deadliest enemy, etc.

[8.] Eighthly and lastly, if ever you would be spiritually rich, be sure to maintain secret communion with God.

You know many men come to be very rich in the world by a secret trade. Though many have not such an open trade as others—yet they have a more secret trade, and by that they gain very great estates, as

many of you here in London know by experience. [Acts 10:3, 9; Gen. 21:33; Exod. 14:16; 1 Sam. 1:13.] Take it, friends, as an experienced truth, there is no such way under heaven, to be rich in spirituals, as by driving of a secret trade heaven-wards. It is true, it is good for men to attend upon this, and that, and the other public services; for in all divine services God shows his beauty and glory. Ay—but such that delight to be more upon the public stage than in the closet, will never be rich in spirituals. They may grow rich in notions—but they will never grow rich in gracious experiences, Psalm 63:2-3; 27:4; 84:10.

Oh! God loves to see a poor Christian shut his closet door, Mat. 6:6, and then to open his bosom, and pour out his soul before him. God has very choice discoveries for souls who drive a secret trade—the best wine, the best dainties and delicacies are for such. And I never knew any man or woman in my life, who was richer in grace, than those who were much in closet communion with God. Much of a Christian's spiritual strength lies in secret prayer, as Samson's did in his hair. Nothing charms away Satan, and weakens sin, like this. Secret prayers are the pillars of smoke wherein the soul ascends to God, out of the wilderness of this world. Secret prayer is Jacob's ladder, where you have God descending down into the soul, and the soul sweetly ascending up to God. No way to be rich in spirituals like this. Therefore be sure to maintain and keep up a secret trade between God and your own souls.

Oh let God hear often of you in secret. Oh! in the secret walks, the soul meets with the King of glory. Oh! there the soul hangs upon Christ; there the soul sucks and draws virtue from Christ; and there the soul is made rich with the riches of Christ. Christ is much delighted and taken with secret prayer: Cant. 2:14, "O my dove, who is in the clefts of the rock, in the secret places of the stairs—let me hear your voice, let me see your countenance; for sweet is your voice, and your countenance is lovely." Secret meals are very fattening, and secret duties are very soul-enriching! Christians! set more close to

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