concerning spiritual riches. And the first proposition is this:

concerning spiritual riches. And the first proposition is this:

this work, and if you don't thrive by it, trust me no more. And thus you see by what means you may grow rich in grace.

3. The third thing I propounded to speak to was, Some propositions concerning spiritual riches. And the first proposition is this:

[1.] All who grow rich in grace—grow rich gradually.

The sun ascends by degrees; children, plants, and trees all grow by degrees; so do saints in spirituals. It is true, many men as to temporals, by the death of some friend, or this and that providence, grow rich in a sudden; but no soul who is rich in grace—but grows rich gradually. In Proverbs 4:18, "But the path of the just is like the shining light, which shines more and more unto the perfect day." He proceeds from virtue to virtue, until at length he shines like the sun in its strength. And so in Mal. 4:2, "But for you who fear my name, the Sun of Righteousness will rise with healing in his wings. And you will go free, leaping with joy like calves let out to pasture." Hosea 14:5-7, "I will be to Israel like a refreshing dew from heaven. It will blossom like the lily; it will send roots deep into the soil like the cedars in Lebanon. Its branches will spread out like those of beautiful olive trees, as fragrant as the cedar forests of Lebanon. My people will return again to the safety of their land. They will flourish like grain and blossom like grapevines. They will be as fragrant as the wines of Lebanon ." I shall but hint at this now, because I have spoken more fully to it already, etc.

The second proposition is this:

[2.] Few or none are rich in all graces.

There are some men in the world who are generally rich—who are rich in money, and rich in land, and rich in goods—but where you have one man who is a generally rich man in this sense, you have ten thousand who are only rich in some one thing, as money, goods, or land, etc.; so it is here. It is a hard thing, if possible, to find a soul who is universally rich; who is rich in every grace, who is rich in

faith, and rich in wisdom, and rich in love, and rich in patience, etc. Abraham was rich in faith, and Job was rich in patience, and Moses was rich in meekness, and David was rich in zeal, etc; but none of these were rich in every grace. And so in these days you may find one Christian rich in one grace, and another Christian rich in another grace; but where will you find a Christian who is rich in every grace? Such who are rich in some graces—are yet very defective and lame in other graces.

The saints once at Rome were richer in wisdom and knowledge than the saints at Thessalonica, Romans 15:14; and the saints at Thessalonica were richer in faith, love, patience, and charity than the saints at Rome, 1 Thes. 1:4, 2:8, compared with 2 Epistle 1:3-4. It is with saints as with sinners, one sinner excels in one vice, another in another vice; so one saint excels in one virtue, and another in another virtue. One is rich in joy, in comfort; another is rich in humility, in fear; another in faith and hope; and another in love. [No grace grows alike in all saints. In the parable some brought forth thirty, some sixty, some a hundred, etc.] And mark how this arises.

It arises sometimes from hence—that every saint does endeavor to excel in that particular grace which is most opposite to his bosom sin. Now every saint's bosom sin is not alike. It may be pride is one man's bosom sin, and hypocrisy another man's bosom sin, etc. Now it is the very nature of grace to make a man strive to be most eminent in that particular grace that is most opposite to his bosom sin, and upon this account it comes to pass that one is rich in one grace, and another in another.

Again, some saints have frequent occasions to act and exercise such and such graces. Others are called forth to exercise such and such other graces. Now the more any particular grace is exercised, the more that particular grace is increased. Frequent exercise cause a stronger habit both in graces and in sins. If all Christians would be rich in all graces, what difference would there be between heaven

and earth? What need would there be of ordinances? And when would Christians long to be dissolved, and to be with Christ? etc.

The third proposition is this:

[3.] Souls may be rich in grace, and yet not know it—and yet not perceive it.

The child is heir to a crown, to a great estate—but knows it not. Moses' face did shine, and others saw it—but he perceived it not. So many a precious soul is rich in grace, and others see it, and know it, and bless God for it—and yet the poor soul perceives it not. Now because a right understanding of this may be of much use to some saddened, dejected souls, I will show you how this comes to pass.

First, Sometimes it arises from the soul's strong desires of spiritual riches. The strength of the soul's desires after spiritual riches, does often take away the very sense of growing spiritually rich. Many covetous men's desires are so strongly carried forth after earthly riches, that though they do grow rich—yet they cannot perceive it, they cannot believe it. It is just so with many a precious Christian; his desires after spiritual riches are so strong, that they take away the very sense of his growing rich in spirituals. [The sun ascends without perception; and so it is often in this supernatural motion, etc. The Greeks derive their word for desire from a root that signifies to burn. Now, if one should heap ever so much fuel upon a fire, it would not quench it—but kindle it the more. The application is easy.] Many Christians have much worth within them—but they see it not. It was a godly man who said, "The Lord was in this place, and I knew it not," etc. Gen. 28.

Again, This arises sometimes from men's neglecting the casting up of their accounts. Many men thrive and grow rich, and yet by neglecting the casting up of their accounts, they cannot tell whether they go backward or forward. It is so with many precious souls; they grow in grace and are spiritually rich, and yet by neglecting the casting up of

their accounts, they do not know it, they do not perceive it, etc. [Seneca reports of one Sextius, that he would every night ask himself these three questions: (1). What evil have you mended this day? (2). What vice have you stood against this day? (3). In what part are you bettered this day? etc.]

Again, sometimes it arises from the soul's too frequent casting up of its accounts. If a man should cast up his accounts once a week or once a month, he may not be able to discern that he does grow rich— and yet he may grow rich. But let him compare one year with another, and he shall clearly see that he does grow rich. Though most are to blame for neglecting the casting up of their accounts—yet some are to blame for casting up their accounts too often; for by this means they are not able to perceive their spiritual growth, and so can neither be so thankful nor so cheerful as otherwise they might. Let there be some considerable time between your casting up of your accounts, and you will find that your souls are grown rich, though for the present you perceive it not.

But then again, sometimes it arises from the soul's mistake in casting up of its accounts. The soul many times mistakes; it is in a hurry; and there the soul puts down ten for a hundred, and a hundred for a thousand; as sometimes men in hurrying over their books, they slip and make mistakes, and so they think there is nothing gained, whereas indeed there is much gained, and in the close they shall find it so. Many a gracious soul many times takes a great deal of grace for a little; and little grace for no grace. Look, as hypocrites put down their counters for gold, their pence for pounds, and always appraise themselves above the market; so sincere souls do often put down their pounds for pence, their thousands for hundreds, and still appraise themselves below the market, etc.

The fourth proposition is this:

[4.] That saints must endeavor to grow rich in every grace.

It is the duty and the glory of saints to endeavor to grow rich in every grace. So the apostle, 2 Pet. 1:5-12, "Add to your faith virtue, and to virtue knowledge," etc. It is the work, the duty, the glory of a Christian, to be still adding one grace to another. So in chapter 3:18, "Grow in grace," that is, in every grace—but more particularly and specially, "in the knowledge of our Lord and Savior Jesus Christ."

"Grow in grace." That is, grow in love, in faith, in humility, in meekness, etc.—but especially "in the knowledge of our Lord and Savior." All the graces which are in you are weak; and therefore you had need to strengthen them all.

Again, You have the seeds of all corruptions in you; and is there any way to be rid of every sin—but by thriving in every grace?

Again, You have opportunities as well to thrive in one grace as in another.

Again, Will not Satan labor might and main to keep your graces low and poor? You never hurt him less, you never honor Christ less, you never mind your work less—than when grace is weak and low. This he knows, and therefore labors to keep your graces down.

Again, are not you liable to many changes in this world? As, to be rich and poor, exalted and abased; now to relieve, and at another time to be relieved; now well, and at another time sick; now strong, and at another time weak; now in storms, and at another time in calms; now tempted, and at another time delivered; now in one condition, and at another time in another condition; now up, now down; now forward, now backward, etc.

Now pray tell me, do not the many changes and variety of providences which we meet with in this world behoove us to be rich, not in some—but in every grace? Don't a state of prosperity behoove a man to be rich in wisdom, rich in humility, rich in love, and rich in compassion, that his heart may be kept close to God in that state, and that he may do nothing unworthy of God, who has done so much for

him? And now, when God shall change the manner of his administrations towards such a man, when God shall put out his candle, pull off his robes, and clothe him with rags, and set him with Job upon the ash-heap, doesn't this condition bespeak much patience, much contentment, much self-denial, much faith? How else will this man bravely bear up, when God shall write such bitter things against him, and pass the sentence of death upon his nearest and his dearest comforts? If a man be not rich in one grace as well as in another, when God shall bring changes upon him, and pour him from vessel to vessel—his life will be a burden, a hell to him, etc.

Again, consider this: growing rich in every grace renders a Christian most lovely and beautiful in grace; as a growth in all the members of the body renders the body most lovely and beautiful. The perfect beauty and loveliness of the body rises from the symmetry and fitness of the parts unto one another. Rare and excellent beauty arises from the loveliness of all parts. If one part is lovely, and another deformed, then there is no perfect beauty. Well, remember this, there are no such beautiful Christians as those who grow rich in every grace. Oh! they are the beauty of Christ, the honor of the gospel, and the glory of Christianity.

And so much for the fourth proposition, namely, that we must labor to be rich in every grace.

The fifth proposition that I shall lay down is this,

[5.] Saints should labor more particularly and more especially to be rich in FAITH.

Though it is of concern to believers to be rich in every grace—yet it is of special concern to them to labor to be rich in this particular grace of faith. In Jude, ver. 20, "Building up yourselves in your most holy faith." It is not enough to have faith—but they must build up themselves and build up one another "in their most holy faith."

There are three things that the Scripture calls precious:

First, The blood of Christ: in 1 Peter 1:19, "You are not redeemed with silver and gold—but with the precious blood of Christ, as of a lamb without blemish, and without spot."

Secondly, The promises are called precious promises: 2 Peter 1:4, "Whereby are given unto us exceeding great and precious promises."

Thirdly, Faith is called precious faith: ver. 1, "Unto those who have obtained like precious faith with us." Now, though it be of concern for every saint to labor to be rich in every grace—yet more especially and more particularly to be rich in this grace of faith; and that upon this account that follows:

(1.) First, Because faith is the soul's greatest and choicest fence against her worst enemies. In Eph. 6:16, "Above all, take the shield of faith, whereby you may be able to quench all the fiery darts of the wicked." "Above all, take the shield of faith." Neglect no part of your armor—but above all, look to the shield of faith. Look, what the shield is to the body, that is faith to a believer's soul, to secure him against all the fierce and fiery darts of Satan.

Satan would say to a man with great faith, "You do always overcome me. When I would exalt and promote you, you keep yourself in humility; and when I would throw you down, you lift yourself up in assurance of faith." Faith makes the soul invincible; it makes the soul victorious; it leads captivity captive; it binds Satan in chains; it foils him at every weapon; and therefore, above all, labor to be rich in faith.

(2.) Secondly, Growth in faith will advance the growth of all other graces.

All other graces thrive in the soul as faith thrives—and not otherwise. Be rich in faith, and be rich in all; be weak in faith, and be weak in all. Faith has an influence upon all other graces; it is like a silver thread which runs through a chain of pearls; it puts strength and vivacity into all other graces. You never knew a man rich in any grace

—who has not been rich in faith. Every man's hope, joy, fear, love, humility, patience, etc., is as his faith is. All other graces live upon faith's cost and charge. Look, what the breast is to the child, wings to the bird, oil to the wheels, and the soul to the body—that is faith to all other graces in the soul of man.

It is reported of the crystal, that it has such a virtue in it, that the very touching of it quickens other stones, and puts a luster and a beauty upon them. I am sure it is true of faith. There is such a divine virtue and power in faith, that it will quicken and cast a luster and a beauty upon all other graces in the soul of man; and therefore you should labor as for life—to be rich in this particular grace of faith.

(3.) Thirdly, consider this, Of all graces that are in the soul of man, faith is the most useful grace; and therefore you should, above all, labor to be rich in faith.

It is a Christian's right eye, without which he cannot see for Christ; it is his right hand, without which he cannot do for Christ; it is his tongue, without which he cannot speak for Christ; it is his very vital spirits, without which he cannot act for Christ.

It is fabled of King Midas, that whatever he touched would be turned into gold. I am sure that whatever faith touches, it turns into gold, that is, into our good. If our faith touches the promises, it turns them into our good; whatever faith lays its hand upon, it appropriates to itself, and turns it into the soul's good. If faith looks upon God, it says, "This God is my God forever and ever, and he shall be my guide unto death," Psalm 63:1; 89:26. When it looks upon Christ, it says with Thomas, "My Lord, and my God," John 20:28. When it looks upon the crown of righteousness, it says, "This crown is laid up for me," etc.

Faith is bread to nourish us, and wine to cheer us, and a cordial to strengthen us. Faith is a sword to defend us, a guide to direct us, a staff to support us, a plaster to heal us, a friend to comfort us, and a

golden key to open heaven unto us. Faith, of all graces, is the most useful grace to the soul of man. "Without faith it is impossible to please God, Heb. 11:6; 4:2. All those services are lost, wherein faith has not a hand. You may write loss upon all the prayers you make, and upon all the sermons you hear, and upon all the tears you shed, and upon all the alms you give—if all be not managed by a hand of faith.

(4.) Fourthly, You should labor above all to be rich in faith, because faith is that princely grace that Christ is most taken with.

Cant. 4:9, "You have ravished my heart, my sister, my spouse, you have ravished my heart with one of your eyes,"—that is, with that piercing eye of faith that looks up to my mercy-seat—"with one chain of your neck."

There are two things that with open mouth speak out Christ to be most taken with the faith of his people.

And the first is, his uncrowning himself to crown his people's faith. Christ does often take the crown off his own head, and puts it upon the head of faith. Witness such passages as these, which are frequent in Scripture, "Your faith has healed you," "Your faith has saved you," "Your faith has made you whole," etc. Christ takes the crown off his own head—and puts it upon the head of faith. And no wonder; for of all graces, faith takes the crown off a man's own head, and puts it on the head of Christ. Man naturally is apt to crown anything but Christ. He is apt to crown his prayers, and crown his desires, and crown his endeavors, etc. Oh but now faith acts like a king of kings—and uncrowns all, and sets the crown upon the head of Christ!

And then a second thing that speaks out Christ to be most taken with the grace of faith is this, that he overlooks all other graces in comparison of faith, as you may see in the Canaanite woman, Mat. 15:21-29. The poor woman shows a great deal of compassion, a great deal of wisdom, a great deal of humility, a great deal of love, and a

great deal of self-denial; but in the close says Christ, "O woman, great is your faith, be it unto you even as you will." He does not say, O woman, great is your love; nor, O woman, great is your wisdom; nor, O woman, great is your humility and self-denial; nor, O woman, great is your patience, etc.; but, "O woman, great is your faith!" He overlooks, as it were, all other graces, and sets the crown upon the head of faith: "O woman, great is your faith."

So in Mark 5, the woman who had a hemorrhage twelve years comes to Christ for cure, and in the close of the story says Christ to her, "Woman, your faith has made you whole." He does not say, Woman, your pressing hard to come to me has made you whole—but "Your faith has made you whole." He does not say, Woman, your earnest desires and endeavors to be made whole has made you whole—but "Your faith has made you whole." He does not say, Woman, your fear and trembling has made you whole—but "Your faith has made you whole," etc.

So in Luke 7:50, "Your faith has saved you, go in peace." Though she wept much, and loved much—yet Christ does not say, Your tears have saved you, your sorrow has saved you. He does not say, Your humility, your charity has saved you; but "O woman, your faith has saved you." Christ overlooks all other graces, as it were, and casts a loving eye upon the grace of faith, etc.

(5.) And then again, in the fifth place, you should above all labor to be rich in faith, because of all graces in the soul of man, faith makes him most lively and active.

There is no grace, I say, no grace in the soul of man, which makes him so full of life and action—as the grace of faith. Faith is the first pin, the first wheel which moves all the golden wheels of obedience. In Heb. 11, you read what those worthies did; they left their country, their kindred, upon a bare command of God. Faith has Rachel's eye— but Leah's womb. Faith makes souls very fruitful in ways of well-

doing. Faith is as the spring in the watch, which moves the wheels. Not a grace stirs until faith sets it to work.

Faith is like Solomon's virtuous woman, who sets all her maidens to work. Faith sets joy to work. "Abraham desired to see my day, and saw it, and rejoiced." Faith sets love to work; it works by love; Gal. 5:6. Faith sets hope to work, Romans 8:24-25. Faith sets godly sorrow to work, Zech. 12:10. Faith sets patience to work. I believe that God is wise and loving, and what he does is out of some noble design to do my soul good; this spins out patience. Faith fits a man to do, to suffer, to wait, to walk, etc., therefore labor above all to be rich in faith. [True faith puts forth itself into vital operations. Ferdinand believed the story told him by Columbus, and therefore he furnished him with ships, and got the West Indies by his faith in the undertaking. But Henry the 7th of England believed him not, and therefore trusted him not with shipping, and so lost all the purchase of that faith.]

(6.) And then, sixthly, of all graces, faith renders the soul most invincible; and therefore you should labor above all to be rich in faith.

It renders the soul invincible and unconquerable under all the hardships and trials which it meets with in this world. Faith makes a man triumph in all the changes and conditions of this life. It was their faith which made them invincible in Daniel 3:16-18, "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."

And so Daniel's faith stopped the lion's mouth; it made him too strong for the strongest beasts of prey, as you may see in Daniel 6.

Though the enemies of a believer are very subtle, strong, and experienced; and though the battle be hot and long—yet a soul rich in faith shall have the day. Faith will render a believer victorious in the close: "He may suffer death," as Cyprian said to Cornelius, "but never conquest." Faith renders the soul a lion, a rock, etc. It is reported of some of the Roman and Grecian captains, that they proved always victorious, and were never beaten by any. Such is the nature of faith; it renders a soul victorious in all engagements. In all engagements faith brings a man bravely off, and enables him to keep his ground, and triumph. [As may be fully seen in the Book of Martyrs, and in Heb. 11.] Psalm 60:6-10, "God has spoken in his holiness; I will rejoice: I will divide Shechem, and mete out the valley of Succoth. Gilead is mine, and Manasseh is mine; Ephraim also is the strength of my head; Judah is my lawgiver; Moab is my wash-pot; over Edom will I cast out my shoe: Philistia, triumph you because of me," etc.

It is not great resolutions, nor big words, nor high looks—but faith, that will make a man stand fast in shaking times. No hand can put the garland upon a Christian—but the hand of faith, etc. Faith alters the tenses, it puts the future into the present; Gilead is mine, etc.

(7.) And then, seventhly, above all labor to be rich in faith, because Satan will labor might and main to weaken your faith.

Oh! the great design of Satan is not so much to weaken you in externals, as it is to weaken you in internals. Satan can be contented that men should have their heads full of notions, and their mouths full of religion, and their bags full of gold, and their chests full of silver, and their shops full of wares—just so that their souls be either void of faith, or but poor and low in faith. Satan's greatest plot is to weaken the faith of Christians. Luke 22:31-32, "And the Lord said, Simon, Simon, behold, Satan has desired to have you, that he may sift you as wheat: but I have prayed for you, that your faith fail not." Satan has a gnawing tooth at your faith; his design is upon that; he will labor might and main to weaken that, to frustrate that, and therefore "I have prayed that your faith fail not."

(8.) And then, eighthly, consider this, of all graces, faith contributes most to the bringing down of mercies and blessings upon yourselves and friends; and therefore you should above all labor to be rich in this particular grace of faith.

Faith contributes to the bringing down of blessings upon ourselves. In Dan. 6:23, "Daniel was delivered," says the text, "because he believed in his God." It was his faith, and not his prayers; it was his faith, and not his tears; it was his faith, and not his sighs that stopt the lion's mouths, and wrought deliverance for him. So in Psalm 27:13, "I had fainted unless I had believed to see the goodness of the Lord in the land of the living: So in 2 Chron. 20:20, "Believe in the Lord your God, so shall you be established; believe his prophets, so shall you prosper," and so they did.

That is a very famous scripture to this purpose, 2 Chron. 13:15-17, "Then the men of Judah began to shout. At the sound of their battle cry, God defeated Jeroboam and the Israelite army and routed them before Abijah and the army of Judah. The Israelite army fled from Judah, and God handed them over to Judah in defeat. Abijah and his army inflicted heavy losses on them; there were 500,000 casualties among Israel's finest troops that day." Here was a great slaughter; no wars, no slaughters comparable to those the Scripture speaks of. And the reason is rendered, verse 18, "So Judah defeated Israel because they trusted in the Lord, the God of their ancestors." Were men more rich in faith, they would be more rich in other blessings, etc.

And as faith is the only way to bring down a blessing upon ourselves, so faith is the only way to bring down blessings upon our friends and relations. Though another man cannot be saved by my faith—yet he may be blessed with many blessings, upon the account of my faith. In Mat. 15:22-29, it was the Canaanitish woman's faith which brought a blessing of healing upon her daughter. And so in Mat. 8:6-14, the centurion's faith healed his servant that was sick of a palsy, "and from that very hour he was healed." The servant got well by his master's faith. And so likewise in Mark 9, the faith of the father

prevailed for the his demon possessed son. "If you can believe," says Christ, "all things are possible." And the poor man said with tears, "Lord, I believe, help my unbelief." And presently Christ charged the evil spirit to come out of him, etc. A believing husband, a believing wife, a believing child, or a believing servant, may bring down, by the actings of faith, many a blessing upon their relations. Faith has a happy hand, and never but speeds in one kind or another. It has what it would, either in money or money's worth.

One pointing to Luther said, "There is a man who can have anything of God that he will ask." Faith has a kind of omnipotency in it, it is able to do all things, etc.

And as faith brings down blessings upon our own heads and the heads of our friends, so it often brings down wrath upon our enemies. There is nothing contributes so much to our enemies' ruin as faith does. I am confident it has neither been armies, nor navies, nor parliaments, that have had the chief hand in bringing down the proud and stout enemies of Christ and Zion, in this and other nations —but the faith of his despised people. One enemy may stand before the face of another—but what enemy can stand before the face and power of faith? That is a remarkable scripture, Heb. 11:33, "By faith these people overthrew kingdoms, ruled with justice, and received what God had promised them. They shut the mouths of lions, quenched the flames of fire, and escaped death by the edge of the sword. Their weakness was turned to strength. They became strong in battle and put whole armies to flight." Other means were used— but that which did the work, and struck all dead, was faith. Faith engages God in every encounter, and who can stand before a consuming fire? [Mary Queen of Scots, was accustomed to say that she feared John Knox's prayers, who was a man of much faith—more than an army of ten thousand men.]

Polybius, speaking of Horatius' keeping of the field against his enemies' forces, says, "That his enemies were more afraid of his faith than of his warlike strength." And truly there is nothing that renders

men more dreadful to an understanding enemy than their faith. Oh! it is brave for men to believe down the power of darkness, to believe down those who war against the Lamb, etc. No way to get an enemy down like this; nor no way to keep an enemy down like this; no way to save a kingdom like this; nor no way to keep a kingdom like this. The nation is indebted to none so much as to believing souls. O England! England! you had long before this been a prey to men that delight in blood, had it not been for the faith of the worm Jacob, etc. Christians! as you would have Christ, go on and do more and more for England; as you would be crowned with the choicest and the chief blessings, and as you would have vengeance executed upon all that hate, that wage war against and persecute Christ and the saints—be mighty in believing.

(9.) Ninthly and lastly, Faith is a root grace; and will the branches flourish if the root withers?

Oh! therefore, water this root, have an eye to this root. If you have a choice root in any of your gardens, oh how careful are you of it! you will mind it and water it and look to it, etc. Well, of all graces faith is the root grace, and if this dies you will find your graces to languish. Your hope, love, fear, patience, humility, joy, etc., can never outlive your faith. These live together and they die together; therefore, above all, labor to be rich in faith, for this is a root grace, and if this flourishes—all other graces will flourish; but if this decays—all other graces will lose their strength, beauty, glory, etc.

And thus much for the fifth proposition. We come now to the sixth proposition, and that is this:

[6.] That no gracious souls do at all times alike grow and thrive in spiritual riches.

A child sometimes shoots up more in a month than he does at other times in many months, and sometimes more in a year than he does afterwards in many years. And do not plants and trees sometimes

shoot up more in a week than in many, etc. So, many a Christian thrives more, and gets more spiritual riches in one month than in many, in one year than in many. I appeal to your experiences, Christians! don't you find it so? I know you do. To cite Scripture to prove this would be to cast water into the sea, and to light candles to see the sun at noon. Sin and Satan do sometimes work more violently and more strongly in the souls of saints than at other times. Now, when sin and Satan work most, and prevail most, then grace thrives least. As the life of grace is the death of sin, and the growth of grace the decay of sin—so the increase of sin is the decay of grace, and the strengthening of sin is the weakening of grace.

Again, No saints have at all times alike gales of the Spirit of God, and therefore they do not grow in spiritual riches at all times alike. No ships have at all times the same gales of wind, etc. A man thrives in spiritual riches as the gales of the Spirit of God are upon him, and not otherwise. When the Spirit of the Lord does blow most sweetly and strongly upon his heart, then his graces thrive and flourish most, then those beds of spices do yield the most fragrant smell; but when the Spirit of the Lord withdraws and withholds his influences, how does the strength and glory of grace wither and decay! Latimer said of the Spirit, that He is coming and going, etc.

The herb heliotropium does turn about, and open and shut, according to the motion of the sun; so do the graces of the saints according to the internal gales, motions, and operations of the Spirit, etc.

Again, no saints have at all times the like external advantages and opportunities of growing rich in spirituals. They have not the word, it may be, in that power and life as formerly; or it perhaps they enjoy not the communion of saints as formerly; or if they do—yet perhaps those who have formerly been as fire to warm and inflame them, are now become water to cool them, and deaden them; or it may be they have not those advantages for closet duties as formerly; or it may be, the course of nature is changed; and if so, it is no wonder that they

thrive not in spirituals as formerly. When children have not as good food, and as good lodging, and as good looking after as at other times, no wonder if they thrive not as at other times. When men have not the same advantages and opportunities to grow rich in the world as formerly, do we wonder that they thrive not as before? Surely not!

And sometimes this arises from the breaking of some bone by sin. David found it so. Many a man, by breaking a bone, is much hindered from thriving in the world. Oh! this broken arm, this broken leg, has cost me many a fair pound which otherwise I might have got. Oh friends! sin is the breaking of the bones, the breaking of a man's peace and communion with God; it is the breaking of his hope and confidence in God; it is the disjoining of a man from God; and so it hinders a man's spiritual growth: Isaiah 59:1-2; chapter 64:7; Gal. 6:1. Believe it, Christians! if you play and dally with sin, if you fall in with sin, if you make friends with one with sin—you will never grow rich in spirituals. Sin will cause such a breaking of bones, as will undoubtedly hinder the prosperity of your souls. And so much for the sixth proposition.

[7.] The seventh and last proposition that I shall propound is this: A man may grow rich in those graces which are more remote from Christ, which are less conversant about Christ, when he does not grow rich in those graces, that, as special favorites, stand always at the elbow of Christ, and are most busied and conversant about Christ. Let me open it thus to you:

You know at court there are some that have the honor to attend always at the prince's elbow, and there are others that appertain to the same prince—but are more remote in their employments for him, etc. So in the soul, there are some graces which are more remote, and not so conversant about the person of Christ, as now humility, selfdenial, patience, meekness, temperance, sobriety, and the like. Now, though these graces do appertain to the same prince, though they are all servants of the Lord Jesus—yet notwithstanding they are more remote, and busied about other objects and things. Oh! but now faith

and love are choice favorites, that always stand at the elbow of Christ. Faith and love are Christ's greatest favorites in heaven.

Now I say, a Christian may grow rich in those graces which are more remote from Christ, which are less conversant about the person of Christ, when he does not grow rich in those particular graces which are most active about the person of Christ. He may grow rich in humility, in self-denial, in meekness, in temperance, etc., when he does not grow up in joy and delight and comfort, etc. The tree grows downward, when it does not grow upward; so a soul may grow rich in some particular graces, when he does not grow rich in other graces. He may grow rich in those graces which are more remote from Christ, when he does not grow rich in those graces which are more conversant about the person of Christ. Some limbs and branches of a tree grow more than others.

And so I have done with these propositions; the serious minding of them may prevent many objections, and to many give satisfaction in several cases, etc.

The fourth and last thing propounded was, to give you,

Five Marks of a Person Who is Spiritually Rich.

Clearly, as there are few worldly rich men, compared to those who are poor; so there are few in this professing age, that will be found to be spiritually rich, compared with the multitude of Laodiceans who swarm in these times. We have many who say they are rich, and who think they are rich; when the truth is they have either no grace, or but a very little grace; and these five following things do clearly evidence it, etc.

[1.] First, Rich men have more variety of objects to delight themselves with, than poor men have.

They have houses and gardens, and lands and cattle, and silver and gold, and jewels and pearls, and what not, to delight themselves with. Oh! but poor men have not such variety of objects to delight themselves with, as rich men have. It is just thus in spiritual riches. A man who is rich in grace has more variety of spiritual objects, about which his soul is most conversant, than a man who is poor in grace. He has more objects of love, of joy, of delight, of contentment—to busy and exercise his soul about, than others who are weak in grace. A soul rich in grace possesses and enjoys all things in Christ, and Christ in all things. They enjoy all good in him who is the chief good, who is the spring and fountain of good. Joseph, in Pharaoh's court, had more variety of objects to delight him, than his brethren had to delight themselves in their father's house, etc.

I have spoken largely to this already, and therefore shall content myself in giving you this hint. It stands upon you to inquire what variety of objects you have to delight your souls in. But,

[2.] Secondly, Rich men can reach to those things that poor men cannot reach to.

I would have such and such things, says the poor man, as the rich man has; I would fare as he fares, and wear as he wears, and do as he does—but my funds will not reach it. So a soul who is spiritually rich can reach to those things that one who is poor in grace cannot reach unto. He can reach to those joys, to those comforts, and to those contentments, to those heights of communion with God, and to those visions and apprehensions of God—that a soul who is not rich in grace cannot reach to. Oh! I would gladly have that comfort, and that joy, and that peace, and that communion with God, and those visions of God, that such and such souls have, says a poor Christian; but I cannot; my funds will not reach to it.

It is an argument a man is grown taller, when he can reach higher than he could before, whether it be a beam or a pin, etc. So it is an argument, that a soul is grown rich in grace, when he can reach beyond what formerly he could reach unto; when he can reach beyond his enlargements, beyond his in-comes, beyond his comforts —to Christ; when in duty—he can reach above duty; when in an ordinance—he can reach to Christ, above the ordinance; when under enlargements—he can reach above enlargements, to Jesus Christ.

Oh! but now a man who has but a little grace, he can rarely reach above his duties, above ordinances, above enlargements—to Christ. He is very apt to sit down and warm himself with the sparks of his own fire, and to feed upon ashes, as the prophet speaks, Isaiah 50:11, 44:20, etc. But now, a soul who is rich in grace, says, Well! these ordinances are not Christ, these refreshings are not Christ, these meltings are not Christ, these enlargements are not Christ; these are sweet—but he is more sweet; these are very precious—but he is most precious. And thus those who are spiritually rich do out-reach all others, etc. [A tree that is well grown stands firm in the worst storms; it bends not, it breaks not, etc.]

[3.] Thirdly, Rich men can with more ease and pleasure bear burdens, than poor men can.

When trials and burdens are laid upon poor men, they sigh, and shrug, and complain that they are not able to bear them—when rich men make nothing of them. So souls who are rich in grace can bear burdens without a burden; they can bear crosses, afflictions, and persecutions, with abundance of ease, cheerfulness, and contentedness of spirit; they do not shrug, nor grumble—but bear the greatest trials with greatest sweetness, as you may see in Acts 5, "They went out rejoicing that they were counted worthy to suffer for the name of Jesus." So Paul, 2 Cor. 12:10, "I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ's sake." "I take pleasure." The Greek word is an emphatical word; it is the same word that God the Father uses to

express his infinite delight in his Son: Mat. 3:17, "This is my beloved Son, in whom I am well pleased;" or, "in whom I am infinitely delighted." The same word the apostle uses to express the wonderful delight that he took under all his sufferings; he rejoices and leaps for joy under all his burdens.

Oh! but now a soul who is poor in grace, he cannot bear a burden without a burden; every light affliction discourages him, and sinks him; every molehill is a mountain; every scratch on the hand is a stab at the heart; every wave is a sea—and the poor Christian sighs and groans, and cries out, Oh! There is no sorrow like my sorrow! no loss like my loss! no cross like my cross! but souls rich in grace act quite contrary, as has been hinted and proved, etc.

[4.] Fourthly, Rich men are most envied.

History and Scripture speak out this, as well as our own experience. The rich man above all others is the greatest object of envy, and it is as true that such who are most rich in spirituals are of all men the most envied. Moses and Aaron were rich in spirituals—and oh, how were they envied by Korah, Dathan, and Abiram, and other wicked wretches! Ezra, Nehemiah, and Mordecai, were rich in spirituals— and who more envied? Among all the prophets and apostles, those have been most envied, who have most abounded in spiritual worth. And to this very day, none are such objects of scorn and envy, as those who have most of Christ within. Men who have more leaves than fruit, who have a golden outside—but a threadbare inside—are less envied than those who are "all glorious within." [It was said of Caesar and Pompey, that the one could not endure a superior, nor the other an equal.]

Men of greatest excellencies, are the main objects upon which the eye of envy is placed, Psalm 45:13. Saul's envious eye was placed upon David, and Cain's upon Abel, and Esau's upon Jacob, and Herod's upon John, and the Pharisees' upon Christ. Envious souls are like the ravens, that fly over the sweet garden, and light upon the stinking

carrion. Envy does ever ascend; it never descends. An envious man can with more ease die miserably, than see another live happily. An envious heart weeps to see others' mercies, and joys to see others' miseries. An envious heart is like the mermaid, which never sings but in a storm, and never mourns but in a calm. An envious man cannot endure those excellencies in others that he lacks in himself; he loves not any light which outshines his own, any crown which outweighs his own, etc. Socrates calls envy the soul's saw, etc.

[5.] Fifthly, Rich men are most tempted and assaulted.

Pirates do not attack empty vessels—but those who are most richly laden. Beggars need not fear the thief, though the rich man does. Those who have been most rich in spirituals, have been most assaulted and tempted by Satan. Witness Abraham, Job, Joshua, Peter, Paul, yes, Christ himself. The best men have always been most and worst tempted. None so much in the school of temptation—as those who are most rich in grace. There are none who are such blocks, such mountains in Satan's ways—as these. None do him such mischief as these; none are so active and so resolute in their oppositions against him as these, etc.; and therefore none so assaulted and tempted as they. [God and Satan will try to the utmost those particular graces wherein any Christian does excel, etc.] And thus by these five things you may know whether you are rich in grace or no.

Use 2. If the Lord Jesus Christ is so rich, then do not join anything with him, in the great work of your redemption and salvation.

There are riches enough in Christ to pay all your debts, and to satisfy divine justice to the utmost farthing, without being indebted to your prayers, tears, or humiliations. Kings love no equals.

When Augustus Caesar desired the senate to join two consuls with him, for the carrying on the government of the state, the senators answered, "That they held it a diminution to his dignity to join any

with so incomparable a man as Augustus Caesar was." Was it a diminution to his dignity to join others with him in the government of the state? And is it not a diminution of the dignity and glory of Christ, to join your actions and your endeavors with his blood, in the business of your redemption? In Isaiah 63:3, "I have trodden the wine-press alone; and of the people there was none with me." And in Isaiah 44:24, "Thus says the Lord, your Redeemer, and he who formed you from the womb, I am the Lord who makes all things; who stretches forth the heavens alone, who spreads abroad the earth by myself." It is a sad reproach to Christ to join anything with him in the great business of your salvation; therefore abhor it more than hell itself: let Christ be all in all. We must say of Christ as it was once said of Caesar, He may have a companion—but he must not have a competitor, etc.

Use 3. If Christ is so rich, then take heed of three things.

(1.) Take heed of sitting down dejected and discouraged under any losses or troubles which befall you, or which have or shall befall you for the name of Christ.

Christ is universally rich; he is able to make up all your losses and needs: Philip. 4:19, "But my God shall supply all your needs, according to his riches in glory by Jesus Christ," as he did the widow's vessel. The fountain has not the less water for the vessel it fills, nor the sun the less light for that it gives forth to the stars; so the Lord Jesus Christ has never a whit the less for what he gives forth unto his saints.

When Zedislaus, the king of Poland's general, had lost his hand in his service, the king sent him a golden hand. Ah, Christians! when you lose this or that for Jesus, he will send you a golden hand; if you lose a penny for him, he will give you a pearl. Christ will not live long in any man's debt; if he would, he would lose his glory, etc.

(2.) If the Lord Jesus is very rich, Oh then take heed of despairing by reason of your sins.

I confess, the least sin should humble the soul—but certainly the greatest sin should never discourage the soul, much less should it work the soul to despair. Read 1 Tim. 1:13-15, and despair—if you can. Despairing Judas perished, Acts 2, whereas the murderers of Christ, believing on Christ, were saved. Despair is a sin exceeding vile and contemptible; it is a word of eternal reproach, dishonor, and confusion; it declares the devil a conqueror; and what greater dishonor can be done to Christ, than for a soul to proclaim before all the world the devil a crowned conqueror? A despairing soul is a terror to himself; his heart a hell of horror; his conscience a field of black blood. He has no rest at home nor abroad, at bed nor board— but is as if infernal devils followed him in fearful shapes, terrifying and tormenting his perplexed soul. Eternity of misery, feared or felt, begets that monster which, like Medusa's head, astonishes with its very aspect, and strangles hope, which is the breath of the soul. Other miseries may wound the spirit—but despair kills it dead, etc. ["My sin is greater than can be forgiven," says Cain. You lie, Cain, says Augustine; for God's mercy is greater than the sins of all men, and it is a great injury to God to distrust of his mercy.]

(3.) If Christ be so rich, then take heed of presuming.

Take heed of taking encouragement to sin upon this account, that Christ is rich in grace and mercy. Christ is a lion as well as a lamb; he has a sword as well as a scepter. To argue from the riches of Christ's mercy to sinful liberty—is the devil's logic. A soul who thus reasons is a soul left of God, a soul who is upon the last step of the ladder, a soul who Satan has by the hand; and the eternal God knows where he will lead him. What the women sung of Saul and David, that "Saul had slain his thousands, and David his ten thousands," 1 Sam. 18:6-7, that I may say of despair and presumption, "Despair has slain her thousand—but presumption has slain her ten thousand." "Shall we

sin that grace may abound? God forbid. How shall we who are dead to sin, live any longer therein?" Romans 6:1-2.

As the beams of the sun, shining on the fire, put out the fire, so the shinings of God's mercy on us should extinguish sin in us, as the apostles argue, 2 Peter 3:15, Romans 2:4. Christ seems to say to souls, as Theseus said once, "Go," says he, "and tell Creon, Theseus offers you a gracious offer—yet I am pleased to be friends, if you will submit. This is my first message—but if this offer prevails not, look for me to be up in arms." Ah souls! if you shall abuse the riches of grace to a presumptuous sinning against Christ, Christ will take up arms, and you shall die for it.

Use 4. If Christ be so rich, Oh! then, open to Christ when he knocks.

Christ knocks by his word, and he knocks by his rod; he knocks by his Spirit, and he knocks by his messengers, and he knocks by conscience. Oh, open to him! for he is very rich. Though you shut the door against a poor man—yet you will open it to one that is rich; and why not then to Christ, who would sincerely have entrance? Rev. 3:20, "Behold, I stand at the door, and knock: if any man hears my voice, and open the door, I will come in to him, and will sup with him, and he with me."

"Behold, I stand." I who am the King of glory, I who am "King of kings, and Lord of lords," Psalm 24:7-9, Rev. 17:14. I who am rich in mercy, rich in goodness, rich in grace, rich in glory, "I stand at the door and knock." I who have gold to enrich you, I who have eye-salve to enlighten you, I who have glorious apparel to clothe you, I who have mercy to pardon you, I who have power to save you, I who have wisdom to counsel you, I who have happiness to crown you, "I stand at the door and knock."

"If any man opens." If the master will not—yet if the servant will; if the mistress will not—yet if the maid will; if the parent will not—yet if

the child will; if the rich man will not—yet if the poor man will; if the pharisee won't—yet if the publican will.

"I will come in, and sup with him, and he with me." Jesus 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 heavenly excellencies which are scattered abroad in angels and men, are united in Christ; yes, all the whole volume of perfection which is spread through heaven and earth—is epitomized in Christ.

They say it is true of the oil at Rheems, that though it be continually spent in the inauguration of their kings of France—yet it never wastes. Christ is a pot of manna, a cruse of oil, a bottomless ocean of all comforts and contentments—which never fail. A saint may say, "In having nothing, I have all things, because I have Christ. Having therefore all things in him, I seek no other reward, for he is the universal reward."

Use 5. If Christ be so rich, then sit down and wonder at his condescending love.

That one so rich should fall in love with such who are poor, wretched, miserable, blind, and naked, Rev. 3:17-21, etc.; that one so high should look so low as poor us; that one so great, that one who is the Lord and heir of all, should match with us who have nothing at all. O the breadth, the length, the depth, the height of Christ's love to unlovely souls! to such that had neither portion nor proportion; that had neither external nor internal worth that might in the least draw his love towards them, Heb. 1:2-4, Philip. 3:17-19, etc., Ezek. 6:16. You were indebted to God for the clothes you wear, for the bread you eat, for the houses you live in, the air you breathe in, the beds you lie on, the ground you tread on, etc. Now for Christ to love such, and to be willing to bestow himself upon such nothings, oh! how should this work them to spend their days in admiring and contemplating upon his kindness and goodness!

I have read a story of an elephant, who being fallen down, and unable to help himself or get up again, by reason of the inflexibleness of his legs, a forester coming by helped him up, wherewith the elephant, by the very instinct of nature, was so affected, that he followed this man, would do anything for him, and never left him until his dying day. The application is easy. [Love is like fire, very operative.]

Use 6. If Christ be so rich as has been discovered to you, then PRIZE Christ above all.

As the people prized David above themselves, saying, "You are worth ten thousand of us," 2 Sam. 18:3, so should saints lift up Jesus Christ above themselves, and above everything below himself. He who does not lift Christ up above all—has no saving interest in Christ at all; he who sets not Christ above all—is not a disciple of Christ: Luke 14:26, "If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters--yes, even his own life--he cannot be my disciple." Luke 14:26. Surely they do not truly love Christ—who love anything more than Christ. [Austin says he would willingly go through hell to Christ.]

It was a notable saying of Jerome, "If my father should hang upon me, my brethren should press round about me, and my mother should stand before me—I would throw down my father, I would break through my brethren, and I would trample upon my mother— to come to Christ."

Other saints have lifted up Christ above all their lands, relations, and lives, as you may see in Heb. 11; and so did a multitude of the martyrs under the ten persecutions, etc. As Pharaoh set up Joseph above all, and made him governor of the land, and as Darius set up Daniel over all—so you must prize Christ, and set up Christ above all.

Remember a few things, that this may the better stick upon your hearts.

[1.] First, A Christ highly prized will be a Christ greatly delighted in.

Every soul delights in Christ as he prizes Christ—and no otherwise. The reason of reasons why Christ is no more delighted in, is because he is no more prized among the sons of men: Cant. 2:5, "As the apple-tree among the trees of the forest, so is my well-beloved among the sons. I sat down under his shadow with great delight, and his fruit was pleasant to any taste." The seeing of this object delights the eye of a believer, the hearing of this object delights the ear of a believer, the enjoying, the possessing of this object delights the heart of a believer: "I sat down under his shadow with great delight."

The apple-tree is delightful for shadow, so is Christ; he is a shadow to poor souls when they are scorched with troubles within and terrors without: Isaiah 32:2, "And a man," that is, Christ, "shall be as a hiding-place from the wind, and as a covert from the tempest, as rivers of waters in a dry place, as the shadow of a great rock in a weary land."

The apple-tree is delightful for pleasantness of fruit, so is the Lord Jesus for those pleasant fruits of righteousness and holiness which grow upon him.

And the apple-tree is delightful for varieties, so is Christ; for there are all varieties of excellencies in himself: Col. 1:19, "It pleased the Father that in him should all fullness dwell." We delight in people and things as we prize them, and no otherwise. Jonathan highly prized David, and delighted in him accordingly. Jacob highly prized Rachel, and delighted in her answerably. You will delight in Christ as you prize him; if you prize him but a little, you will delight in him but a little.

[2.] Secondly, Remember this, a Christ highly prized will be a Christ gloriously obeyed.

Every man obeys Christ as he prizes Christ, and no otherwise. The higher price any soul sets upon Christ, the more noble will that soul be in his obedience to Christ. If Christ were more prized in the world,

he would be more obeyed in the world. A soul who highly prizes Christ is better at obeying than at disputing any command of Christ. If Christ will command such a soul to step over the world's crown to take up his cross, the soul will do it, as you may see in Moses, Heb. 11:24-26. He sets a higher price upon Christ's cross than upon Pharaoh's crown. When Christ's cross and the world's crown stood in competition, upon a bare command of God Moses steps over the world's crown to take up Christ's cross: "He chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season." And so Abraham, upon a bare command of God, leaves his country, and his near and dear relations. He wholly resigns up himself to God; he puts his hand into God's, and is willing that God should lead him where he pleases, and do with him what he pleases. [The command of God must outweigh all authority and example of men.—Jerome.]

I remember an excellent saying of Luther, "I had rather," says he, "fall with Christ than stand with Caesar." And indeed every gracious soul who highly prizes Christ will rather choose to fall with Christ than to neglect his obedience to Christ. By obeying Christ we gain more honor than we can give; by kissing the Son we even command him, and make him ours, etc.

[3.] Thirdly, Christians, remember this, all the causes of prizing people and things are eminently and only in Christ; which bespeaks you all to set a very, very high price upon the Lord Jesus. Christ's beauty needs no letters of commendation. You prize some for their beauty; why, the Lord Jesus Christ is the fairest among the children of men, Psalm 45:1-2; Cant. 5:10, "My beloved is white and ruddy; the chief," or, the standard-bearer, "among ten thousand." You prize others for their strength; why, the Lord Jesus Christ has in him everlasting strength: Isaiah 26:4, "Trust in the Lord forever, for in the Lord Jehovah is everlasting strength; he is the rock of ages." You prize others for bearing their father's image; why the Lord Jesus bears the image of his Father: Heb. 1:3, "He is the brightness of his Father's glory, and the express image of his person." [The character

of his subsistence. A comparison from the seal of a ring, the form of which is imprinted in the wax.] You prize others for their wisdom and knowledge; such a one is a very wise man, you say, and therefore you prize him; and such a one is a very knowing man, and therefore you prize him; why, all the treasures of wisdom and knowledge are in Christ: Col. 2:3, "In whom," says he, speaking of Christ, "are hid all the treasures of wisdom and knowledge." The truth is, all those perfections and excellencies which are in all angels and men, they all center in Christ, they are all epitomized in Christ.

All the angels in heaven have but some of those perfections that are in Christ. All wisdom, and all power, and all goodness, and all mercy, and all love, etc., is in no glorified creature, no, not in all glorified creatures put together. But now in Christ all these perfections and excellencies meet, as all water meets in the sea, and as all light meets in the sun. Others you prize for their usefulness; the more useful people and things are, the more you prize and value them. The Lord Jesus Christ is of universal use to his people; why, he is the right eye of his people, without which they cannot see; and the right hand of his people, without which they cannot do, etc. He is of singular use to all his people. He is of use to weak saints—to strengthen them; and he is of use to doubting saints—to settle them; and he is of use to dull saints—to quicken them; and he is of use to falling saints—to support them; and he is of use to wandering saints—to recover them. In prosperity he is of use to keep his saints humble and watchful, spotless and fruitful; and in adversity he is of use to keep them contented and cheerful. All which should very much engage our hearts to prize this Christ. [Christ is, as Origen speaks, whatever we can desire. If we hunger and thirst, he is the food of the soul.]

Again, we prize things as they suit us; why, Christ is not only a good —but a suitable good. Christ is light to enlighten us, John 1:8-9; and he is life to enliven us. He is riches to supply us, and he is raiment to clothe us; he is a staff to support us, and he is a sword to defend us; he is bread to nourish us, and he is water to refresh us, and wine to cheer us; and what would we have more?

[4.] Fourthly—yet once more, that this may stick upon us, let us consider, that where we are highly prized—there we highly prize. [Christ may well be compared to the trees of the sanctuary, Ezek. 47:12, which were both for food and for medicine.]

Why, the Lord Jesus Christ does exceedingly prize every believing soul; yes, even such poor weak saints—whom many swelled souls slight and despise as people of no worth, because they lack that light and knowledge, and those parts and gifts—which others have. Well, Christians, remember this, Christ prizes you as the apple of his eye, Zech. 2:8; he prizes you as his jewels, Mal. 3:17; he prizes you as his portion, Deut. 32:9, "The Lord's portion is his people;" he prizes you as his glory, Isaiah 46:13; he prizes you as his ornaments, Ezek. 7:20; he prizes you as his throne, Jer. 40:21; he prizes you as his diadem, Isaiah 62:3; he prizes you as his friends, John 14; he prizes you as his brethren, Heb. 2:11-12; he prizes you as his bride, Isaiah 62:5; he prizes you above his Father's bosom—for he leaves that to do you service, John 16:28; yes, he prizes you above his very life—he lays down his life to save your souls, John 10. Now, oh who would not highly prize such a Christ—who sets such an invaluable price upon such worthless souls!

[5.] Fifthly and lastly, consider, That your high prizing of Christ will work you to value the least things of Christ, above the greatest worldly good.

It will make you value the least nod of Christ, the least love-token from Christ, the least good look from Christ, the least good word from Christ, the least truth of Christ, etc.—above all the honors, treasures, pleasures, and glories of this world: Psalm 119:72, "The law of your mouth is better than thousands of gold and silver." Luther would not take all the world for one leaf of the Bible. And oh that a serious consideration of these things might work all your hearts to a high prizing of the Lord Jesus!

Use 7. If Christ be so rich—then TRUST to Christ.

Who will not trust a rich man? Everyone strives to trust a rich man: "The rich have many friends," Proverbs 14:20. Why, the Lord Jesus Christ is very rich; will you be persuaded to trust him? Oh trust him with your best treasures, with your choicest jewels, with your names, souls, estates, relations! The apostle was excellent at this: 2 Tim. 1:12, "I know him," says he, "in whom I have believed, that he is able to keep that which I have committed unto him, until that day." [Interpreters differ about the pawn or pledge which the apostle committed to God's custody. One says it was his soul; a second says it was himself, which is all one; a third says it was his works; a fourth says it was his sufferings; a fifth says it was his salvation. Without doubt, it was all that was near and dear to him.] I have committed my soul to him, and my life to him, and my name to him, and all my mercies and enjoyments to him. The child cannot better secure any precious thing it has, than by putting it into the father's hands to keep. Our mercies are always safest and surest when they are out of our hands, when they are in the hands of God. We trust as we love, and we trust where we love; where we love much, we trust much. Much trust speaks out much love; if you love Christ much, surely you will trust him much.

That was a notable bold expression of Luther, "Let him who died for my soul—see to the salvation of it." I have committed my soul to him, I have given it up into his hands, who is my life, who is my love, and let him look after it, let him take care of it. In securing of that, he secures his own glory.

Oh that Christians would trust in this rich Christ for a supply of necessities! Is Christ so rich—and will you not take his word that he will not see you lack? Will you trust a rich man upon his word, and will you not trust a rich Christ upon his word? Do you believe he will give you a crown—and will you not trust him for a crust? Do you believe he will give you a kingdom—and do you doubt whether he will give you a cottage to rest in? Has he given you his blood—and do you think that he will deny you anything that is really for your good?

Surely he will not, he cannot." [Christ's promises are ever performed, 2 Cor. 1:20. His promises are over-performed, 1 Cor. 2:9, etc.]

Again, Trust him for power against all the remainders of sin in you. Has Christ freed you from the damnatory power of sin, and from the dominion of sin—and will not you trust him for deliverance from the remainders of sin? Psalm 65:3, "Iniquities prevail against me: as for our transgressions, you shall purge them away." Oh excellent faith! Romans 8:1, 6:14.

Again, Trust him to bring you into the land of rest. Do you think that this Joshua is not able to carry you through all difficulties, dangers, and deaths? Do you think that he will leave you to die in the wilderness, who have already had some glimpses of heaven's glory? Oh trust to this Christ for the bringing your souls into the promised land! Christ would lose his glory should you fall short of glory, etc.

Use 8. If Christ be so rich—then do not forsake him, do not leave, do not turn your backs upon him. Are there riches of justification, and riches of sanctification, and riches of consolation, and riches of glorification in Christ? Yes! Then do not depart from him, do not shake hands with him. [You read of no arms for the back, though you do for the breast, Eph. 6:11.] That is a sad complaint of God in Jer. 2:12-13, "Be appalled at this, O heavens, and shudder with great horror," declares the Lord. "My people have committed two sins: They have forsaken me, the spring of living water, and have dug their own cisterns, broken cisterns that cannot hold water." It is madness and folly to fly from the fountain—to the stream; from the light of the sun—to the light of a candle. And is it not greater madness and folly to forsake the Creator—to run after the creature? Oh say as Peter, "Where should we go, you have the words of eternal life," John 6:68. To run from Christ, is to run from all life, peace, and joy; it is to run from our strength, our shelter, our security, our safety, our crown, our glory. Crabs, which go backward, are reckoned among unclean creatures, Lev. 11:10. The application is easy.

Origen, on coming to Jerusalem, after he had shamefully turned his back upon Christ and his truth, and being exceedingly pressed to preach, at last he yields, and as he opened the book, he happened to cast his eye upon that place of the psalmist, "What have you to do to declare my statutes, or that you should take my covenant in your mouth, seeing you hate instruction, and cast my word behind you?" Psalm 50:16-17. Now the remembrance of his own folly so reflected upon his conscience, that it made him close the book and sit down and weep. Such as forsake a rich, a full Christ—shall have weeping work enough.

That is a very solemn scripture, Jer. 17:13, "O Lord, the hope of Israel, all who forsake you will be put to shame. Those who turn away from you will be written in the dust because they have forsaken the Lord, the spring of living water." Can you read this text, backsliding souls, and not tremble? etc.

Use 9. If the Lord Jesus Christ be so rich, Oh! then all you who have a saving interest in him, labor mightily to clear up your interest, and to be more and more confident of your interest in so rich a Jesus.

My brethren, it is one thing for a man to have an interest in Christ, and another thing to have his interest cleared up to him. I do speak it with grief of heart, that even among such Christians that I hope to meet in heaven, there is scarce one of forty, nay, one of a hundred, that is groundedly able to make out his interest in the Lord Jesus. Most Christians live between fear and hope, between doubting and believing. One day they hope that all is well, and that all shall be well forever; the next day they are ready to say that they shall one day perish by the hand of such a corruption, or else by the hand of such or such a temptation; and thus they are up and down, saved and lost, many times in a day.

But you will say unto me, What means should we use to clear up our interest in Christ? I will tell you.

There are six distinct means that you should labor after, for the evidencing more and more your interest in Christ. And take it from experience, you will find that they will contribute very much for the evidencing your interest in Christ.

[1.] And the first is this, Faithfully and constantly fall in with the interest of Christ.

Holiness is the interest of Christ, the gospel is the interest of Christ, the precious ordinances are the interest of Christ, etc. Now the more sincerely and soundly you fall in with the interest of Christ, the more abundantly you will be confirmed and persuaded of your interest in Christ. Such souls as fall in with strange interests, or with base and carnal interests, may justly question whether ever they had any real interest in Christ. Christians! did you more sincerely and fully fall in with Christ's interest, you would less question your interest in Christ; this would scatter many a cloud. [The primitive Christians did generally fall in with the interest of Christ, and they generally had an assurance of their interest in Christ.]

[2.] Secondly, Be kind to the Spirit of Christ. [Lam. 1:16, Philip. 4:30, Isaiah 63:10.]

Do not grieve him, do not slight him. If you should set this Spirit amourning—who alone can evidence your interest—who alone can seal up your interest in Christ—by whom shall your interest in Christ be sealed up. Oh do not grieve the Spirit by acting against light, against conscience, against engagements; do not grieve him by casting his cordials and comforts behind your backs; do not grieve him by slighting and despising his gracious actings in others; do not cast water upon the Spirit—but wisely attend the hints, the items, and motions of the Spirit, and he will clear up your interest in Christ, he will make you say, "My beloved is mine, and I am his!" Cant. 2:16.

[3.] Thirdly, Labor more and more after a full and universal conformity to Jesus Christ.

The more the soul is conformable to Christ—the more confident it will be of its interest in Christ: 1 John 4:17, "Herein is our love made perfect, that we may have boldness in the day of judgment, because as he is, so are we in this world." "As he, so are we." The child is not more like the father—than we are like our Savior. The child is the father multiplied, the second edition of the father. Our summum bonum—our highest good—consists in our full communion with Christ, and in our full conformity to Christ. Oh! if men were more universally conformable to Christ in their affections, ends, designs, and actings, etc., they would have abundantly more clear, full, and glorious evidences of their interest in Christ. A more full conformity to Christ in heart and life will make your lives a very heaven, etc. As all good orators endeavor to be like Demosthenes, so all good Christians should endeavor to be like Jesus Christ; for therein lies their glory and perfection.

[4.] Fourthly, Interest Christ in the glory of all you enjoy, and in the glory of all you do.

This is a precious way to have your interest in Christ more and more evidenced to your own souls, 1 Cor. 10:31, "So whether you eat or drink or whatever you do—do it all for the glory of God." Such as are good at this, as are much in this—will find Christ every day a-clearing up more and more their interest in himself. It is not usually night for a long time, with such souls.

Oh Christians! interest Christ more and more in the glory of all your graces, interest him in the glory of all your duties, interest him in the glory of all your abilities, as Christ does interest you in himself, in his Spirit, in his graces, in his riches, in his titles, in his dignities, in his offices. Ah Christians! did you interest Christ more in all you have, in all you are, and in all you do—you would never be so full of fears, and doubts, and questions about your interest in Christ as you are, John 1:16, Rev. 1:5-6, 1 Peter 2:9. Your glorifying of Christ in all you have and do, will speak out not only the truth of your love—but also the strength and greatness of your love; and where men love much,

where they love strongly, there they do not question the truth of their love. [The mother who strongly loves her child, does not question the truth of her love to her child.]

The heathen gods were contented to divide their honors among themselves; and hence the senate of Rome rejected Christ, from taking him to be a God, after that they had consulted about it; for, said they, if Christ comes to be acknowledged a God, he will not share with the rest, he will have all himself; and so upon this reason they refused him. Christians! Christ will not have any competitor; he will rather part with anything than with his glory: Isaiah 42:8, "I am the Lord, that is my name, and my glory will I not give to another, neither my praise to graven images." Christ will rather part with his life than with his honor; therefore, let every Christian say as David does: 1 Chron. 29:11-13, "Yours, O Lord, is the greatness, the power, the glory, the victory, and the majesty. Everything in the heavens and on earth is yours, O Lord, and this is your kingdom. We adore you as the one who is over all things. Riches and honor come from you alone, for you rule over everything. Power and might are in your hand, and it is at your discretion that people are made great and given strength. O our God, we thank you and praise your glorious name!" And clearly, friends, the more your hearts are led forth to interest Christ in all you enjoy, and in all you do, the more clear and glorious evidence you will have of your interest in Christ. Let his honor and glory lie nearer and nearer to your hearts—and you shall see that he has set you as a seal upon his arm, as a seal upon his heart.

[5.] The fifth means to gain the knowledge of your interest in Christ is, By cleaving to Christ, and whatever is dear to Christ—in the face of all miseries, difficulties, and dangers.

It is nothing to cleave to Christ in fair weather, when everyone cleaves to Christ, when everyone professes Christ; but to cleave to him in a storm, when everyone runs from him, this speaks out a child-like disposition; it speaks out a Jacob's spirit: Psalm 44; Acts 5;

Heb. 11; Dan. 3; Acts 21:13. Surely he must needs have much of Christ—which nothing can take off from cleaving to Christ. When the soul says to Christ, as Ruth said to Naomi, "Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the Lord deal with me, be it ever so severely, if anything but death separates you and me," Ruth 1:15-18.

When neither the frowns of men, nor the reproach of men, nor the contempt of men, nor oppositions from men—can take the soul off from cleaving to Christ—it will not be long before Christ speaks peace to such a soul: Psalm 63:8, "My soul follows hard after you, your right hand upholds me." In the Hebrew it is, "My soul cleaves to you," or "is glued to you," as Jonathan's soul cleaved to David, and as Jacob's soul cleaved to Rachel—in the face of all difficulties and troubles.

Doubtless, when the soul cleaves to Christ in the face of all afflictions and difficulties, this very much evidences of its interest in Christ. In temporals men cleave to people and things, as their interest is in them; and so it is in spirituals also. Christ cannot, Christ will not, throw such to hell—who hang about him, who cleave to him. [Shamma, one of David's worthies, stood and defended the field when all the rest fled.]

[6.] Sixthly and lastly, If you would know whether you have an interest in Christ—then be very much in observing what interest Christ has in you.

Observe whether he has the interest of a head, a husband, a father, or no. Christ has a general interest in all creatures—as he is the Creator and preserver of them; and he has a head's interest, a husband's interest, a father's interest—only in those who have a saving interest in him. The interest of the head, the husband, the father, is the greatest interest; it is the sweetest interest, it is a commanding interest, it is a growing interest, it is a peculiar interest, it is a lasting

interest. And really, if the Lord Jesus has such an interest in you, you may be as confident that you have a real and glorious interest in him, as you are confident that you live. And thus much for the means whereby you may come to know your interest in rich Jesus.

A Few Words to Poor Sinners

Before I close up this discourse, give me permission to speak a few words to poor sinners who, to this very day, are afar off from this Jesus, who is so rich in all excellencies and glories. Ah poor hearts! you have heard much of the riches of the Lord Jesus, and oh that I could persuade with you to get a saving interest in this Christ! Get this Christ—and you get all. Miss him—and you miss all. It is a matter of eternal concernment to your souls. Nothing can make that man miserable—who has this rich Christ. Nothing can make that man happy—who lacks this rich Christ.

In Proverbs 4:5-7, "Get wisdom (that is Christ), get understanding, forget it not. Wisdom is the principal thing, therefore get wisdom, and with all your getting get understanding." And so in Proverbs 16:16, "How much better is it to get wisdom than gold? and to get understanding, rather to be chosen than silver?" Had you all the power of the world, without a saving interest in Christ—you would be but weak,"1 Cor. 1:25-29. Had you all the wit and learning in the world, without a saving interest in Christ—you will be but a fool. Had you all the honors in the world—yet without a saving interest in Christ, you would be but base. Had you all the wealth in the world— yet without a saving interest in Christ—you would be but a beggar, Dan. 4:17; Luke 16:22-26, etc. Oh, therefore, labor for a a saving interest in Christ!

Oh, become the wise merchant at last! The wise merchant in the Gospel, parts with all to buy the pearl, to get an interest in Christ, Mat. 13:45-47. Oh it is your greatest wisdom, it is of an eternal concernment to your souls—to sell all, to part with all, for an interest in the Lord Jesus! Oh do not deal with your own souls, when Christ is offered to you, as sometimes simple people do when they go to market; they might have a good pennyworth—but they are loath to part with some old piece of gold that has been given them by a father or a friend; somewhat willing they are to have a good pennyworth— but unwilling they are to part with their gold. It is so with many poor sinners, when the Lord Jesus Christ is presented to their souls as a very glorious pennyworth, somewhat willing they are to have him— but unwilling they are to part with their old good, with some old sweet darling lust.

But, sinners, don't you deceive your own souls. Sin and your souls must part—or Christ and your souls can never meet! Sin and your souls must be two—or Christ and your souls can never be one. Christ is a most precious commodity; he is better than rubies, Proverbs 8:11, or the most costly pearls; and you must part with your old gold, with your shining gold, your old sins, your most shining sins—or you must perish forever. Christ is to be sought and bought with any pains —at any price. We cannot buy this gold too dear. He is a jewel more worth than a thousand worlds—as all know that have him. Get him— and get all; miss him—and miss all.

Now if ever you would get an interest in Christ, and so by gaining a saving interest in him, be possessed of all the riches and glory that come by him—then be sure to get your hearts possessed with these nine principles that follow.

[1.] And the first principle is this, That the great end and design of Christ's coming into the world, was the salvation of sinners.

Get this principle rooted in your spirits. "I came not to call the righteous," says he, "but sinners to repentance," Mat. 9:13, Mark

2:17. And in 1 Tim. 1:15, "This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners." Christ lays aside his royal crown; he puts off his glorious robe; he leaves his Father's bosom; he takes a journey from heaven to earth— and all to save poor lost sinners. That which Christ had most in his eye, and upon his heart, in his coming into the world—was the salvation of sinners. Lay up this truth, feed upon this honey-comb.

[2.] Secondly, Get this principle rooted upon your hearts, namely, That none ever yet obtained an interest in Christ but unworthy creatures.

When you are pressed to get an interest in Christ, you are ready to say, Oh "I am unworthy," will Christ ever look after such a one as I am?

I answer—this is a most certain principle, that none ever attained an interest in Christ but unworthy creatures. Was Paul worthy before he had a saving interest in Christ? What worthiness was in Matthew when Christ called him from the tax collector's booth? And what worthiness was in Zaccheus when Christ called him down from the sycamore tree, and told him that this day salvation was come to his house? Was Manasseh or Mary Magdalene worthy before they had a saving interest in Christ? Surely not! Though you are unworthy—yet Christ is worthy; though you have no merit—yet God has mercy; though there is no salvation for you by the law—yet there is salvation for you by the gospel.

Again, Christ requires no worthiness in any man before he believes. He who won't believe before he is worthy—will never believe. [Such as shall go to prove he does—must make a new gospel, a new Bible.] If you look upon God with an evangelical eye, you shall see that he who is most unworthy—is most capable of mercy. A real sense of our own unworthiness renders us most fit for divine mercy. This objection, I am unworthy, is an unworthy objection, and speaks out

much pride and ignorance of the gospel, and of the freeness and riches of God's grace, etc.

[3.] Thirdly, Let this principle dwell in you, namely, That Christ has lost none of his affections to poor sinners by going to heaven.

Oh how did his affections work toward sinners when he was on earth! And certainly they work as strongly towards them now that he is in heaven. His love, his heart, his good-will, is as much towards them as ever. Christ is Alpha and Omega; the phrase is taken from the Greek alphabet, whereof Alpha is the first letter, and Omega the last, Rev. 1:8. I am before all, and I am after all. "Jesus Christ is the same yesterday, today, and forever," Heb. 13:8. Christ is the same before time, in time, and after time. Christ is unchangeable in his essence, in his promises, and in his love to poor sinners.

[4.] Fourthly, Get this principle riveted in your hearts, That he is able to save to the uttermost—all who come unto God by him.

Heb. 7:25, "He is able to save to the uttermost;" that is, to all ends and purposes, perfectly and perpetually. He needs none to help him in the great business of redemption; he is thorough Savior; "he has trod the wine-press alone," Isaiah 63:3.

[5.] Fifthly, Get this principle riveted in your hearts, That the lack of such preparations or qualifications that many men lay a great stress upon, shall be no impediment to hinder your soul's interest in Christ, if you will but open to Christ, and close with Jesus Christ.[Some men there are, who would have men better Christians before they come to Christ, before they believe in Christ—than usually they prove after they are come to Christ. Surely, did legal preachers seriously weigh the following scriptures, they would not so vehemently, I say not angerly, press the absolute necessity of such and such qualifications before faith in Christ, as they do: Mark 16:16; John 3:34; Heb. 11:6; Romans 14:28; John 5:12; Mat. 7:17-18, 12:33; Romans 8:2; Gal. 5:6.]

Rev. 3:20, "Behold, I stand at the door, and knock: if any man hears my voice, and open to me, I will come in to him, and will sup with him, and he with me." Pray tell me at whose door was this that Christ stood and knocked? Was it not at the Laodiceans' door? Was it not at their door who thought their penny as good silver as any—who said they were rich, and had need of nothing, when Christ tells them to their very faces, "that they were poor, and miserable, and blind, and naked." None more unprepared, unqualified, and unfitted for union and communion with Christ than these lukewarm Laodiceans; and yet the Lord Jesus is very ready and willing that such should have intimate communion and fellowship with him.

"If any man will open, I will come in to him, and will sup with him, and he with me." The truth of this you have further evidenced, Proverbs 1:20-24, and 8:1-6, and 9:1-6. All these scriptures with open mouth speak out the truth asserted, namely, That the lack of preparations or qualifications shall not hinder the soul's interest in Christ—if the soul will adventure itself by faith upon Christ. I ask, what qualifications and preparations had they in Ezekiel 16, when God saw them in their blood—and yet that was a time of love, and God even then spread his skirt over them, and made a covenant with them, and they became his. What qualifications or preparations had Paul, Mary Magdalene, Zaccheus, and Lydia, etc.? And yet these believed in Christ, these had a blessed and glorious interest in Christ, etc.

Objections

Ay—but some may object, and say,

Objection: What is the meaning of that text, Mat. 11:28, "Come unto me, all you who are weary and heavy laden, and I will give you rest"?

Answer: There is a threefold answer to be given to this objection.

First, Though the invitation be to those who are weary and heavy laden—yet the promise is made to coming, to believing. [The dove found no rest until she returned to the ark. No more will the troubled soul until it returns to Christ.]

Secondly, This text shows only this, that those who are burdened and bowed down under sin, and under the sense of divine wrath, are to come to Christ, and that there is no way for them to obtain ease and rest but by coming to Christ. But this text does not show that only these must come to Christ, or that only these may come to Christ.

Thirdly, and lastly, No one scripture speaks out the whole mind of God; and therefore you must compare and consult this scripture with the scriptures, and instances lately cited, and then you will clearly see that souls may believe in Christ, and come to obtain an interest in Christ, though they are not so and so prepared, nor so and so qualified, as some would have them.

[6.] Sixthly, Get this principle rooted in your hearts, That Christ is appointed and anointed by the Father to this very office of receiving and saving poor sinners. [Moses was faithful in his office as a servant —but Christ as a Son, Heb. 3:2-6. Christ had never entered into glory, had he not been faithful in his offices, etc.]

Turn to Isaiah 61:1-4, John 6:28, and Psalm 68:18, "You have ascended on high, you have led captivity captive; you have received gifts for men; yes, for the rebellious also (what for?), that the Lord God might dwell among them." Christ has received gifts for rebellious sinners, for rebellious Sabbath breakers, for rebellious swearers, for rebellious drunkards, etc.

"That the Lord God might dwell among them." That is, that he might have near communion and fellowship with them.

[7.] Seventhly, Get this principle rooted in you, That it is the delight of Christ to give poor sinners a saving interest in himself.

He is not only able to do it—but it is his delight to do it. Christ's soul is in nothing more. Witness his leaving his Father's bosom; witness his laying down his crown; witness those many sufferings and deaths that he went through in this world; witness those gospel acclamations, Mark 16:16, Rev. 22:17; witness those persuasive exhortations and gracious entreaties, Ezek. 53:11, Mat. 11:28, 2 Cor. 5:20; witness divine injunctions, 1 John 5:23, Mat. 11:21; witness those solemn lamentations, Mat. 23:37, Luke 19:42, Psalm 81:13; and witness the inward motions and secret excitations of his blessed Spirit, Gen. 6:3, all which speak out his great willingness and delight to save poor sinners.

So in Psalm 40:7-8, "I delight to do your will, O my God; your law is in my heart;" or, as the Hebrew has it, "It is in the midst of my affections." Now mark, the will of the Father was the salvation of sinners. This was the will of the Father, "That Jesus Christ should seek and save those who are lost," Mat. 18:11. Now, says Christ, "I delight to do your will, O my God;" it is the joy and rejoicing of my heart to be a-seeking and a-saving lost sinners. When Christ was hungry, he went not into a dining house—but into the temple, and taught the people most part of the day, to show how much he delighted in the salvation of sinners, etc. [Christ did so much delight, and his heart was so much set upon the conversion and salvation of the Samaritans, that he neglected his own body to save their souls, as you may clearly see in John 4.]

[8.] Eighthly, Get this principle riveted in your hearts, That as there is nothing in Christ to discourage you from looking after an interest in him—so there is everything in Christ that may encourage you to get an interest in him.

Look upon his name: [The name of a Savior is honey in the mouth, and music in the ear, and a jubilee in the heart, says one.] "Your name is an ointment poured out, and therefore do the virgins love you," Cant. 1:3. The name of Jesus has a thousand treasures of joy and comfort in it, says Chrysostom; and so have all his other names.

If you look upon Christ in his natures, in his offices, in his graces, in his beauties, in his gifts, and in his works, you will find nothing but what may encourage you to believe in him, and to resign up yourselves to him. Ah, poor sinners, what would you have? Is there not power in Christ to support you, and mercy in Christ to pardon you, and grace in Christ to heal you, and goodness in Christ to relieve you, and happiness in Christ to crown you—what more would you have? Oh that you would believe!

[9.] Ninthly, Let this principle be rooted in you, That the surest way, and the shortest way to mercy, and to get an interest in Christ, is by an instant casting of the soul by faith on Christ.

There is no way under heaven to be saved by Christ but by believing. There is no way to get an interest in the riches of Christ but this, "he who believes shall be saved," let his sins be ever so great. "He who believes not, shall be damned," let his sins be ever so little. [John 3:16-18, 36, and 8:24, and 16:9, and 4:50, 53, and 5:24, and 6:35, 40, and 7:38, and 11:25, 26, and 12:46; Acts 10:43; Romans 3:26; 1 John 5:10-12.] And so much shall suffice to have spoken concerning this great and weighty point. I shall follow what has been said with my prayers, that what has been said may work for your internal and eternal welfare, etc.

The Sixth Doctrine

I shall now proceed to the sixth doctrine, namely—That it is the great duty of preachers to preach Jesus Christ to the people.

"To 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

I shall prove it, and then open it to you.

The proof. In Acts 5:42, "And daily in the temple, and in every house, they ceased not to teach and preach." What? Jesus Christ. So in Acts 3:20, "And he shall send Jesus Christ, who before was preached unto you." So in 1 Cor. 1:23-24, and 2 Cor. 4:5, "We preach not ourselves— but Christ Jesus the Lord; and ourselves your servants for Jesus' sake." So in Acts 4:2, and 2:35, and 9:20. As soon as Paul was converted, straightway he preached Christ in the synagogue, that he was the Son of God.

Now for the opening of the point, I shall only attempt two things.

(1.) Give you the reasons WHY it is the great duty of ministers to preach Christ to the people.

(2.) Which will be the main point—to show HOW they are to preach Christ to the people.

I confess this a very useful point in these days, wherein many men preach anything, yes, everything but a crucified Jesus. Well, Christians, remember this, as it is your duty to take heed how you hear, so it is as much your duty to take heed who you hear. Many there are, who count and call themselves the ministers of Christ, and yet have neither skill nor will to preach Jesus Christ, to exalt and lift up Jesus Christ in lip or life, in word or work. A sad reckoning these will have to make up at last!

I. Why it is the Great Duty of Ministers to Preach Christ to the People.

[1.] Because this is the only way to save and to win souls to Jesus Christ.

There is no other way of winning and saving souls—but by the preaching of Christ to the people. In Acts 4:10-12 compared, "Neither is there salvation in any other: for there is no other name under heaven given among men, whereby we must be saved." You may preach this and that, and a thousand things to the people, and yet never better them, never win them. It is only preaching of Christ, that allures and draws souls to Christ: John 17:3, "This is life eternal, to know you the only true God, and Jesus Christ whom you have sent." Ah, nothing melts the hearts of sinners, nor wins upon the hearts of sinners, like the preaching of the Lord Jesus. It is true, the teaching of this and that opinion, may please many a man's fancy— but it is only the preaching of Christ that changes the heart, that conquers the heart, that turns the heart, etc. Peter, by preaching of a crucified Christ, converts three thousand souls at once, Acts 2:14-42. Were Christ more preached, men would be more enamored with him. He is only precious to those who hear of him, and who believe in him. Christ is in all respects incomparable; and therefore, as you would honor him, and win upon others, make him more and more known to the world, 1 Peter 2:7, etc.

[2.] They are to preach Christ to the people, because it is the choicest and the chief way to ingratiate Christ with poor souls.

This brings Christ and the soul together, and this keeps Christ and the soul together. Nothing endears Christ to the soul like this. We see, by woeful experience, Christ neglected, despised, scorned, and trampled upon by most; and no wonder, for many preach themselves more than Christ, and they preach men more than Christ, and their own notions and impressions more than Christ. Surely Christ is but

little indebted to such ministers; and, I think, the souls of men as little. Oh that they were so wise as to consider of it, and lay it to heart! Surely a real Christian cares nothing for that which has nothing of Christ in it. There is a strange and strong energy or forcibleness in hearing Christ and his beauties and excellencies displayed and discovered.

The daughters of Jerusalem, by hearing the church presenting Christ in so high a character, and by describing and painting him out in such lively colors, are so enchanted and inflamed that, might they but know where to find him, they would be at any pains to seek him. When Christ is set forth in his glories, with much affection and admiration, others fall in love with him, as you may see by comparing Cant. 5:10, seq., with chapter 6:1.

[3.] It is their great duty to preach Jesus Christ to the people, because the preaching up of Christ is the only way to preach down antichrist, or whatever makes against Christ.

Some would have antichrist down, yes, they would have him down root and branch—but there is no such way for his total and final overthrow as the preaching of Christ; for the more the glory, fullness, perfection, and excellency of Christ is discovered, the more the horrid vileness and matchless wickedness of the man of sin will be discovered and abhorred, etc.: 2 Thes. 2:3-4, 7-10, "And then shall that wicked one be revealed." The Greek word properly signifies a lawless monster; one that holds himself subject to no law. Pope Nicholas the First said "that he was above law," because Constantine styled the pope God; and of the same opinion were most of the popes.

"Whom he shall consume." The Greek word signifies to consume little by little, until a thing comes to nothing.

"With the spirit of his mouth." That is, with the evidence and glory of his word in the mouths of his messengers. The ministers of the word

are as a mouth whereby the Lord breathes out that glorious, mighty, and everlasting gospel which shall by degrees bruise antichrist and all his adherents, and break them in sunder like a rod of iron, etc.

When Christ was born, all the idols that were set up in the world, as historians write, fell down. When Jesus Christ comes to be lifted up in a nation, in a city, in a town, in a family, yes, in any heart—then all idols without and within will fall before the power, presence, and glory of Jesus. Since Luther began to lift up Christ in the gospel, what a deal of ground has antichrist lost! and he does and will lose more and more, as Christ comes to be more and more manifested and lifted up in the chariot of his word.

Many in these days that speak much against antichrist, have much of antichrist within them. And certainly there is no such way to cast him out of men's hearts, and out of the world, as the preaching and making known of Christ, as the exalting or lifting up of Christ in the gospel of grace. [Bellarmine confesses, to his great grief, that ever since the Lutherans have declared the pope to be antichrist, his kingdom has more and more decreased and decayed.]

[4.] A fourth reason why they are to preach Christ to the people is this, because else they contract upon themselves the blood of souls.

There is no other way for them to avoid the contracting of the blood of men and women's souls upon them—but the preaching of Christ unto them. [The Germans have this proverb: say they, The pavement of hell is made of the bare skulls of priests and the glorious crests of gallants. Their meaning is, that the more eminent any one is in church or state, and does not employ his eminency accordingly, the more low shall they lie in hell, Rev. 18:11-14.] Now, a man were better to have all the blood of the world upon him than the blood of one soul. The blood of souls, of all blood, cries loudest and wounds deepest. The lowest, the darkest, and the hottest place in hell will be the sad and dreadful portion of such upon whose skirts the blood of souls shall be found at last.

Hence that passage of Paul in 1 Cor. 9:16, "Woe unto me if I preach not the gospel." The motto that should be written upon preachers' study-doors, and on their walls, and on all the books they look on, on the beds they lie on, and on the seats they sit on, etc., should be this, "The blood of souls, the blood of souls!" The soul is the better, the noble part of man; it bears most of the image of God; it is capable of union and communion with God. Christ sweat for it, and bled for it; and therefore woe to those who make merchandise of the souls of men. This was a comfort and an honor to Paul, that he kept himself from the blood of souls, Acts 20:25-27. He appeals to them that they were witnesses that "he was free from the blood of all men." Paul had held out Jesus Christ in his natures, in his names, in his offices, and in all his excellencies and perfections—and so frees himself from the blood of all men. And ministers can no way secure themselves from the blood of souls—but by preaching up and living out a crucified Jesus.

[5.] The last reason is this, because the preaching of Christ contributes most to their comfort here, and to their reward hereafter; therefore they are to preach the Lord Christ to the people.

When Luther was upon a dying bed, this was no small joy and comfort to his spirit. "You, O Lord," says he, "have I known, you have I loved, you have I taught, you have I trusted—and now into your hand I commend my spirit." There can be no greater joy to a minister than, by preaching Christ, to win souls to Christ: 1 Thes. 2:19-20, "For what is our hope, or joy, or crown of rejoicing? Are not even you in the presence of our Lord Jesus Christ at his coming. You are our glory and joy." Those who by preaching Christ win souls to Christ shall shine as the stars in the skies, Dan. 12:3. Every soul won to Christ is a glorious pearl added to a preacher's crown: 1 Peter 5:4, "And when the chief Shepherd shall appear, you shall receive a crown of glory." A crown imports perpetuity, plenty, and dignity, the height of human ambition. [Jewel, Cowper, and others, had no such pleasure or joy as they had in preaching Christ unto the people.]

It is the opinion of some that there are three places of exaltation in heaven:

The first and highest is for converting ministers.

The second is for suffering martyrs.

The third is for persevering Christians.

Without doubt, those ministers shall be high in heaven who make it their heaven to hold forth Christ, and to win souls to Christ; who are willing to be anything, to be nothing, that Christ may be all in all to poor souls. And thus I have given you the reasons of the point.

I shall now come to the second thing, which is the main thing, and that is, to show you,

II. How Ministers are to Preach Christ to the People.

Many weak and slight spirits in these days think that it is as easy to preach as to play, and so they hop from one thing to another, and those who are not qualified nor fit for the least and lowest employment—yet judge themselves fit enough for the greatest and the weightiest employment in the world, and that which would certainly break the backs, not only of the best and strongest men— but even of the very angels, should not God put under his "everlasting arms." No labor to that of the mind, no travail to that of the soul—and those who are faithful in the Lord's vineyard find it so. Luther was accustomed to say that if he were again to choose his calling, he would dig, or do anything, rather than take upon him the office of a minister. And many other eminent lights have been of the

same opinion with him. [2 Cor. 2:16, "Who is sufficient for these things?" Almost every upstart in these days thinks himself sufficient. "Who am I?" says Moses. Who am I not? says every green-head in these days.]

But what are those rules that every preacher is to observe in his preaching of Christ to the people? I answer, These eleven:

[1.] Jesus Christ must be preached PLAINLY and CLEARLY, so that the lowest capacity may understand what they say concerning Christ. They must preach Christ for edification of others, and not to work admiration of themselves—as too many do in these days. Paul was excellent at this kind of preaching, 1 Cor. 14:18-19. He had rather speak five words to edification than ten thousand words to work admiration in ignorant people. So in 1 Cor. 2:4-5, "And my speech and my preaching was not with enticing words of man's wisdom—but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men—but in the power of God;" [Preaching is not a matter of parts, words, or wit; it is opening up of Scripture which works upon the conscience, and which God owns and crowns.] as if he should say, such preach with little power who come with the excellency of speech, or with the enticing words of man's wisdom.

Ah! many there are—I speak it with grief, and to their shame, that delight to soar aloft in obscure discourses, and to express themselves in new-minted words and phrases, and to show high strains and flashes of wit, and all to work in the ignorant, admiration of themselves. Such kind of preachers are as clouds, and painted glass windows, that hinder the light from shining in upon souls, that hinder the sun of righteousness from breaking forth in his beauty and glory upon the spirits of poor creatures. Woe unto these men in the day when such souls shall plead against them, when they shall say, Lord, here are the people whose office and work was to make dark things plain, and they have made plain things dark and obscure, that we might rather esteem them—than any ways profit by them. [It

was a saying of Luther: From a vain-glorious doctor, from a contentious pastor, and from unprofitable questions, good Lord deliver his church!]

Aaron's bells were of pure gold. Our whole preaching must be Scripture proof, or we and our works must burn together. The profoundest prophets accommodated themselves to their hearers' capacities. [If you will be a good preacher, study to be well acquainted with the Scripture.] Holy Moses covers his glistening face with a veil when he was to speak to the people. Yes, it is very observable that the evangelists spoke simply many times for their hearers' sake, even to manifest incongruity, as you may see in John 17:2, Rev. 1:4. But above all, it is most observable concerning God the Father, who is the great Master of speech, when he spoke from heaven, he makes use of three different texts of Scripture in one breath: Mat. 17:5, "This is my beloved Son, in whom I am well pleased, hear him." "This is my beloved Son," that scripture you have in Psalm 2:7; "In whom I am well pleased," this you have in Isaiah 42:1; "Hear him," this you have in Deut. 18:15; all which may bespeak them to blush, who through curious wiseness disdain at the stately plainness of the Scripture!

Oh how unlike to God are such preachers, who think to correct the divine wisdom and eloquence with their own infancy, vanity, novelty, and sophistry! Yes, Jesus Christ himself, the great doctor of the church, teaches this lesson: Mark 4:33, "And with many such parables spoke he the word unto them, as they were able to hear it;" not as he was able to have spoken. He could have expressed himself at a higher rate than all mortals can! he could have been in the clouds. He knew how to knit such knots that they could never untie— but he would not. He delights to speak to his hearers' shallow capacities. So in John 16:12, "I have many things to say unto you— but you cannot bear them now." He who speaks not to the hearers' capacities is as a barbarian to them, and they to him.

"He is the best teacher," says Luther, "who preaches simply, who preaches most plainly." He is not the best preacher who tickles the ear, or that works upon the imagination, etc.—but he who breaks the heart and awakens the conscience. It is sad to consider how many preachers in these days are like Heraclitus, who was called "the dark doctor," because he affected dark speeches. Oh how do many in these days affect sublime notions, uncouth phrases—making plain truths difficult, and easy truths hard! "They darken counsel by words without knowledge," Job 38:2. But how unlike to Christ, the prophets, and apostles these dark doctors are, I will leave you to judge; nor would I have their reckonings for all the world; I will leave them to stand or fall to their own Master. God loves, owns, and crowns plain preaching. Though some account it foolishness—yet "to those who are saved, it is the power of God and the wisdom of God," 1 Cor. 1:20-30. I have stayed the longer upon this first direction, because of its great usefulness in these deluding days.

[2.] As they must preach Christ plainly, so they must preach Christ FAITHFULLY. Proverbs 13:17, 25:13, Job 33:23. Ministers are stewards, 1 Cor. 4:2; and you know it is the duty of a steward to be faithful in his stewardship, to give to every men the portion that is due to him, cheering up those hearts that God would have cheered, and weakening those wicked hands that God would have weakened, and strengthening those feeble knees that God would have strengthened. Ministers are ambassadors; and you know it is the great concern of ambassadors to be very faithful in their master's messages. God looks more, and is affected and pleased more, with a minister's faithfulness than with anything else. A great voice, an affected tone, studied notions, and silken expressions, may affect and please poor weak souls; but it is only the faithfulness of a minister in his ministerial work that pleases God, that wins upon God: Mat. 25:21-23, "Well done, good and faithful servant; enter into the joy of the Lord:" a joy too big to enter into you, and therefore you must enter into it. This was Paul's glory, Acts 20:27, that he "had not shunned to declare unto them the whole counsel of God." Neither fear nor favor swayed him one way or another—but he was faithful in

his Master's work, and usually God crowns him and his labors most, and sends most fish into his net—who is most faithful, though he be less skillful; who has more of the heart in the work, though he has less of the brain. [The office of a minister is the highest office; and if his office be highest, his faithfulness must be answerable, or he will be doubly miserable.]

The maid was looking for employment, when a man asked her, "Will you be faithful if I buy you?" "Ay," said she,"that I will though you do not buy me." So ministers must be faithful, though God should not buy them, though he should not thus and thus encourage them in their work. Their very feet are beautiful who are faithful, and their message most comfortable to those who sigh and mourn—who labor and languish under the sense of sin and fear of wrath, Isaiah 52:7.

[3.] They must preach Christ HUMBLY as well as faithfully.

"For we do not preach ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus' sake." 2 Corinthians 4:5. Paul does not compliment as the men of the world do, but he spoke as it was, for there are no greater servants than those who are servants to the souls of men for Jesus' sake. So John was very humble in the exercise of his ministry: John 3:30-31, "He must increase—but I must decrease," etc.

Luther used to say, "that a minister must take heed of bringing three dogs into the pulpit, namely, pride, covetousness, and envy." The friends of the bridegroom must not woo and sue for themselves—but for the bridegroom. Dispensers of the gospel are the bridegroom's friends, and they must not speak one word for the bridegroom and two for themselves, as has been the trade of many weak and worthless men. It is the greatest glory of a minister in this world to be high in spiritual work and humble in heart. Vain-glory is a pleasant thief; it is the sweet spoiler of spiritual excellencies. Paul was very humble in the exercise of his ministry: none so high in worth as he, nor any so low and humble in heart as he. Though he

was the greatest among the apostles—yet he accounts himself "less than the least of all saints;" yes, he counted it not only his duty but his glory, to be a servant to the weakest saints: "To the weak I became as weak;" "Who is weak, and I am not weak? who is offended, and I burn not," 1 Cor. 9:22, 2 Cor. 11:29.

[4.] As they are to preach the Lord Jesus Christ humbly, so they are to preach him WISELY. In Proverbs 11:30, "He who wins souls is wise;" and indeed the greatest wisdom in the world is requisite to the winning of souls to Christ. He who wins souls, or he who caches souls, as the fowler does birds, as the Hebrew word imports, or fishermen fishes, "he is wise." There is a holy and a heavenly craft required in the winning of souls to Christ: 2 Cor. 12:16, "Nevertheless being crafty," says the apostle. He speaks of a holy and heavenly craft. [If one soul is more worth than a world, as he has told us, who only went to the price of it, Mat. 16:26, then they must needs be wise who win souls to Christ.]

It is written of the fox, that when he is very hungry for prey, and can find none, that he lies down and pretends himself dead, and so the fowls light upon him, and then he caches them. Paul, hungering after the welfare of the Corinthians' souls, makes use of his heavenly craft to catch them. There is a great deal of wisdom required to hold out Christ unto the people, not only as a good—but as the greatest good, as the choicest good, as the chief good, as the most suitable good, as an immutable good, as an independent good, as a total good, and as an eternal good. Christ must thus be held forth to draw souls to fall in love with him, and to work their hearts to run out after him. There is wisdom required to answer all cavils and objections which keep Christ and poor souls asunder. There is wisdom required to take souls off from all false foundations that they are apt to build upon; there is wisdom required to present Christ freely to souls, in opposition to all unrighteousness, and to all unworthiness in man; there is wisdom required to suit things to the capacities and conditions of poor souls, to make dark things plain, and hard things easy. Ministers must not be like him in the emblem, who gave straw

to the dog and a bone to the donkey; but they must suit all their discourses to the conditions and capacities of poor creatures, or else all will be lost: time lost, pains lost, God lost, heaven lost, and souls lost forever.

[5.] They must preach Christ, ZEALOUSLY, BOLDLY, as well as wisely. Acts 4:20. When they had charged them that they should preach no more in the name of Christ, Why, say they! what do you tell us of the whip, or of prisons, or of this and that? "We cannot but speak the things we have seen and heard." So in Jer. 20:9, "Your word is in my heart like a fire, a fire shut up in my bones. I am weary of holding it in; indeed, I cannot." Isaiah 58:1, "Cry aloud, spare not; lift up your voice like a trumpet, and show my people their transgression, and the house of Israel their sins." And Isaiah had his tongue touched with a coal of fire from the altar, chapter 6:6-7. And when the disciples were to go and preach the gospel, the fire sat upon their tongues, Acts 2:34.

The worst of men are in a dead sleep, and the best of men are too often in a sinful slumber, as the spouse in Cant. 5:2, and the wise virgins in Mat. 25; and therefore faithful ministers had need cry aloud; they had need to be courageous and zealous, to awaken both sinners and saints, that none may go sleeping to hell. Every coward is a murderer, as the philosopher well observed. [Basil, Luther, Latimer, Dering, and multitudes of others, have been very zealous and courageous in their ministry, etc.] The cowardice of the minister is cruelty; if he fears the faces of men he is a murderer of the souls of men. Ministers must say, as Hector in Homer, "I will combat with him, though his hands were as fire, and his strength as iron." Let men's hands be as fire and their strength as iron—yet ministers must deal with them, and strive to make a conquest on them, Ezek. 2:3, seq.

Luther professed that he had rather be accounted anything than be accused of wicked silence in Christ's cause. "Let me be accounted," says he, "proud, let me be accounted covetous, let me be accounted a

murderer, yes, guilty of all vices—just so that I be not proved guilty of wicked silence for the Lord Jesus Christ." [Those who write the story of the travels of the apostles, report that Simon Zelotes preached here in England. If ever there needed some Zelotes it is now; such, as Epiphanius speaks of Elijah, that he sucked fire out of his mother's bosom.]

Themistocles being about to speak to the general of the Greek's army, against Xerxes, he held up his staff, as if he had been about to strike him, "Strike," said Themistocles, "but yet hear." So should ministers say, strike—but yet hear; rail—but yet hear; despise—but yet hear; censure—but yet hear; oppose—but yet hear; do what you will—but yet hear. Says Augustine, "He is no friend to God, who is not zealous for him."

When one desired to know what kind of man Basil was, there was, presented to him in a dream, a pillar of fire with this motto, Basil is such a one, all on a-light fire for God. So every minister should be all on a-fire for God.

[6.] They are to preach Christ LABORIOUSLY, PAINSTAKINGLY, FREQUENTLY. [The doctor has his fee though the patient dies, and the vine-dresser has his reward though the vine withers; so will God deal with faithful ministers, 2 Cor. 2:16; Isaiah 49:2-4.] A minister must be like the bee, that is still a-flying from one flower to another to suck out honey for the good of others. Should not that dreadful word make every idle shepherd tremble: Jer. 48:10, "Cursed be he who does the work of the Lord negligently." 1 Cor. 15:58, "Therefore, my dear brothers, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain." Oh the dreadful woes which are pronounced in Scripture against idle shepherds! Jer. 23:1, "Woe to the shepherds who are destroying and scattering the sheep of my pasture!" "Son of man, prophesy against the shepherds, the leaders of Israel. Give them this message from the Sovereign Lord: Destruction is certain for you shepherds who feed yourselves instead

of your flocks. Shouldn't shepherds feed their sheep? You drink the milk, wear the wool, and butcher the best animals, but you let your flocks starve. Ezekiel 34:2-3 (Zech. 11:17; Mat. 23:13-16, 23, 25, 27.)

The great Shepherd of our souls, the Lord Jesus, was still a-feeding of his flock, and much in provoking others to the same work: John 21:15, "Feed my lambs, feed my sheep;" 2 Tim. 4:2, "Preach the word in season, and out of season." Christ wept for souls, and bled for souls, and prayed for souls; and shall not ministers sweat much for souls, and work much for the good of souls? Doubtless they will give but a sad account to Christ, who make anything serve to fill up the hour; that spend only two or three hours at the end of a week to fit themselves for Sabbath exercises. Idleness is hateful in any—but most abominable and intolerable in ministers; and sooner or later none shall pay so dear for it as such. Witness the frequent woes which are denounced in Scripture against them. Where should a soldier die but in the field? And where should a minister die but in the pulpit? [If a minister had as many eyes as Argus to watch, and as many hands as Briareus to labor—he could find employment enough for them all.]

Pompey, in a great dearth at Rome, having provided store of provisions for his citizens that were ready to perish, and being ready to put to sea, he commanded the pilot to hoist sail and be gone. The pilot told him that the sea was tempestuous, and that the voyage was likely to be dangerous. "It matters not," said Pompey, "hoist up sail; it is not necessary that we should live, it is necessary that they should be preserved from ruin and famine." So should ministers say, it is not necessary that we should live—but it is necessary that poor souls should live and be happy forever; it is necessary that they should be acquainted with the things of their peace; it is necessary that they should be delivered from the power of Satan and from wrath to come; and therefore it is necessary that we should be frequent and "abundant in the work of the Lord," and not plead storms and tempests, or that a lion is in the way. [The angels on Jacob's ladder

were some ascending, others descending, none standing or sitting still. Ministers must be like them.]

It was Vespasian the emperor's speech, and may well be applied to ministers, An emperor ought to die standing.

[7.] As they are to preach Christ laboriously, so they are to preach Christ EXEMPLARILY. [A preacher, as Quintilian says of an orator, should be a well-spoken and well-living person.] 1 Peter 5:3, "Be an example to the flock." They must preach Christ as well in their life— as in their doctrine. Ministers must not be hot in the pulpit, and cold and careless in their lives. They must say, as Gideon said to his soldiers: Judges 17:17, "Look on me and do likewise;" Mat. 5:16, "Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven." Ministers are called angels, and they are called stars, because they should shine in righteousness and holiness.

What Caesar once said of his wife, "that it was not enough for her to be without fault—but she should be without all suspicion of fault," may well be applied to ministers, who, of all men in the world, should be most free from the very appearances of evil. The lives of ministers oftentimes convince more strongly than their words; their tongues may persuade—but their lives command. [John the abbot professes that he had never taught others anything which he had not first practiced himself.]

"Talk not of a good life," said the heathen, "but let your life speak." God appointed that both the weights and measures of the sanctuary should be twice as large as those of the commonwealth, to show, that he expects much more of those who wait upon him in the sanctuary than he does of others. Ministers should be like musk among linen, which casts a fragrant smell, or like that box of spikenard, which being broken open, filled the house with its odor.

Gregory says of Athanasius, that his life was a continual sermon and wooing men to Christ. Aristotle requires this in an orator—that he be a good man; how much more then should God's orators be good and gracious? When Eli's sons were wicked, the people abhorred the offering of the Lord, 1 Sam. 2:17; and what is that that renders the things of God so contemptuous and odious in the eyes of many people in this nation—but the ignorance, looseness, profaneness, and baseness of those who are the dispensers of them. Unholy ministers pull down instead of building up. Oh the souls who their lives destroy! These, by their loose lives, lead their flocks to hell, where they themselves must lie lowermost. [The souls of priests, I may say of ministers, must be purer than the sunbeams, says Chrysostom. Jewel, Bucer, and Bradford, were famous examples for holiness.]

A painter being blamed by a cardinal for putting too much red upon the visages of Peter and Paul, tartly replied, that he painted them so, as blushing at the lives of those men who styled themselves their successors. Ah how do the lewd and wicked lives of many who are called and accounted ministers, make others to blush!

Salvian relates how the heathen did reproach some Christians, who by their ungodly lives, made the gospel of Christ to be a reproach: "Where," said they, "is that good law which they do believe? Where are those rules of godliness which they do learn? They read the holy Gospel—and yet are unclean; they hear the apostle's writings—and yet are drunk; they follow Christ—and yet disobey Christ; they possess a holy law—and yet do lead impure lives." As this is very applicable to many professors in those days, so it is applicable to many preachers also.

I have read of a scandalous minister that was struck at the heart, and converted in reading those words: Romans 2:21, "You who teach another, teach you not yourself?" If this treatise should fall into any such hand, oh that it might have the same operation! Wicked ministers do more hurt by their lives than they do good by their doctrine.

I have read of a woman who turned atheist because she lived under a great learned doctor who preached excellently—but lived very licentiously.

The heathen brings in a young man, who hearing of the adulteries and wickedness of the gods, said, "What! do they so, and shall I stick at it?" So say most, when their teachers and leaders are lewd and wicked, what! do they such and such abominations, and shall we stick at it?

When one debauched in life among the Lacedemonians stepped up and gave good counsel, they would not receive it; but when another of a better life stepped up and gave the same counsel, they presently followed it. The application is easy. Every minister's life should be a commentary upon Christ's life; nothing wins and builds like this. [Chrysostom preached so feelingly and so affectionately that his hearers thought they had as good be without the sun in the skies—as Chrysostom in the pulpit.] "Be an example to all believers in what you teach, in the way you live, in your love, your faith, and your purity." 1 Timothy 4:12. "Watch your life and doctrine closely." 1 Timothy 4:16

[8.] Ministers must preach FEELINGLY, EXPERIMENTALLY, as well as exemplarily. They must speak from the heart—to the heart; they must feel the worth, the weight, the sweet of those things upon their own souls who they give out to others. 1 John 1:1-3, "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched-- this we proclaim concerning the Word of life. The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us. We proclaim to you what we have seen and heard." The highest goal in preaching, is to feel what a man speaks, and then speak what a man feels.

Praxiteles exquisitely drew love, taking the pattern from that passion which he felt in his own heart.

It was said of Luther, that he spoke as if he had been within a man. Ministers must so speak to the people, as if they lived in the very hearts of the people; as if they had been told all their needs, and all their ways, all their sins, and all their doubts. No preaching compared to this, no preachers compared to these.

Ministers should not be like Caesar's soldier—who dug a fountain for Caesar, and himself perished for lack of water. Yet many such there are in these days, who dig and draw water out of the wells of salvation for others, and yet themselves eternally perish, by their non-drinking of the waters of life. If they are monsters, and not to be named among men, that feed and feast their servants—but starve their wives, then what monsters are those who feed and feast other men's souls, with the dainties and delicacies of heaven—but starve their own? No misery, no hell to this!

[9.] As ministers must preach the word feelingly, experimentally, so they must preach the word RIGHTLY. They must divide and distribute the word according to everyone's spiritual estate and condition. They must give comfort to whom comfort belongs, and counsel to whom counsel belongs, and reproof to whom reproof belongs, and terror to whom terror belongs: 2 Tim. 2:15, "Study to show yourself approved unto God, a workman who needs not to be ashamed, rightly dividing the word of truth;" or, "Rightly cutting into parts the word of truth," Isaiah 40:1-2, 50:4; 2 Cor. 5:10-12. Some say the metaphor is taken from the priests of the Old Testament, who having slain the beasts that were to be sacrificed, did divide the same in an accurate manner. Others say it is a metaphor taken from a cutter of leather, who cuts off that which is superfluous. So in the handling of the word, questions which are superfluous and unprofitable, ought to be cut off; and that only is to be held forth which makes for the hearer's instruction, edification and consolation. Others say the metaphor is taken from the cutting and squaring out of the streets and highways, and setting out the bounds of men's lands and possessions. Others by cutting the word of truth aright, understand the raising of right instructions, by following the rule of

the word, only as a ploughman who draws or cuts a right furrow in the ground. [And if Galen could say that in anatomizing a man's brain, physicians must carry themselves as men do in the temple, how much more must ministers do so in dividing the word of life!]

To divide the word aright, is to cut out to everyone his portion, as a parent cuts out bread to his children. A general doctrine not applied, is as a sword without an edge, not in itself—but to the people, who by reason of their own singular senselessness and weakness, are not able to apply it to their own estates and conditions; or as a whole loaf set before children, that will do them no good. A garment fitted for all bodies, is fit for no body; and that which is spoken to all is taken as spoken to none.

Doctrine is but the drawing of the bow; application is the hitting of the mark. How many are wise in generals—but vain in their practical inferences! Such preachers are fitter for Rome than England. Souls may go sleeping and dreaming to hell before such preaching, before such preachers will awaken them and show them their danger. Oh that therefore the people were so wise—that when sin is reproved, judgments threatened, miseries promised, and Christ freely and fully offered—they would apply all to their own souls! This is the misery of many in our days; they come to sermons as beggars come to banquets, carrying nothing but the scraps away with them.

[10.] They must preach the word ACCEPTABLY, as well as rightly. Eccles. 12:10, "The preacher sought to find out acceptable words;" or words of delight, as the Hebrew has it, "and that which was written was upright, even words of truth." Ministers' words should be divinely delectable and desirable; they should divinely please, and divinely profit; they should divinely tickle, and divinely please both ear and heart. A minister should be a weighty speaker; he should clothe his doctrine in such a lovely dress, as that he may by it slide insensibly into his hearers' hearts. Ministers should clothe their matter with decent words. The leaves give some beauty to the tree. Good matter in an unfitting language, is like a bright candle in a

detestable candlestick; or like a lovely body in tattered clothes; or like a gold ring on a leprous hand.

"Truth," says one, "loves to be plain—but not repugnantly stated." As she loves not to be clad in mirthful colors, like a wanton strumpet— so not in repulsive rags like a nasty creature. Aaron's bells were golden bells, sounding pleasantly, and not as sounding brass, or tinkling cymbals. Holy eloquence is a gift of the Holy Spirit, Acts 18:24, and may doubtless, as well as other gifts of the Spirit, be made prudently useful to the setting forth of divine truth, and the catching of souls by craft, as the apostle speaks, 2 Cor. 12:16. Surely where it is, it may be made use of, as an Egyptian jewel to adorn the tabernacle. [It was a fine commendation given by Quintilian of Thucydides: Thucydides writes sound and lively, close and clear; he is solid and succinct, sententious and judicious.]

Lactantius has well observed, that philosophers, orators, and poets, were therefore very insightful, in that they easily ensnared incautious minds with sweetness of speech. Therefore his advice is, even in delivering the truth of Christ, to sweeten the speech for the winning of them to Christ, who will neither hear, nor read, nor value, nor regard the truth, except it be polished and trimmed up in a lovely dress. [Basil and Bucer were sweet and concise, full and clear, in their discourses.]

[11.] In the last place, and so to add no more, as they must preach the word acceptably, so they must preach the word CONSTANTLY. [The show-bread stood all the week before the Lord, to show that preaching is not out of season on any day.] 1 Cor. 7:10, 24; they must not leave the word to serve tables, Acts 6:1, as some have done for worldly advantages; they must not change their black cloaks, for scarlet cloaks; they must abide and continue in their places and employments; they must neither change their work nor their master: Acts 6:4, "But we will give ourselves continually to prayer, and to the ministry of the word." They would not assign their charge to some surrogates or deputies—that themselves might live at ease. No! they

were peremptorily resolved to hold on, to continue in these two choice duties, prayer and ministry of the word.

So in chapter 26:22, "I have had God's help to this very day, and so I stand here and testify to small and great alike. I am saying nothing beyond what the prophets and Moses said would happen." 1 Tim. 4:15, 16, "Meditate upon these things; give yourself wholly to them, [spend your time in them], that your profiting may appear to all, or in all things. Take heed unto yourself, and unto your doctrine; continue in them: for in doing this you shall both save yourself, and those who hear you." 2 Tim. 3:14, "But continue you in the things which you have learned, and have been assured of, knowing of whom you have learned them." [Abide, keep your station, you will be put to it, you will meet with earthquakes.] Eccles. 12:9, "Not only was the Teacher wise, but also he imparted knowledge to the people. He pondered and searched out and set in order many proverbs."

Hosea was eighty years a prophet in Israel, and yet did not convert them; yet notwithstanding all discouragements he continued constant, and that with abundance of freshness and liveliness.

Chrysostom compares good pastors to fountains that ever send forth waters, or conduits which are always running, though no pail be put under.

Erasmus says of Jerome, He allowed least time for sleep, little for food, none for idleness. It best becomes a minister to die preaching in a pulpit.

Now if this be so, then by way of use let me say, That this truth looks very sourly and badly upon all those who preach anything rather than Christ.

The Lord be merciful to them! How have they forgotten the great work about which their heads and hearts should be most exercised, namely—the bringing in of souls to Christ, and the building up of souls in Christ. Where do we find in all the Scripture, that Christ, his

prophets or apostles, did ever in their preaching meddle with businesses of state, or things of a mere civil concernment? "My kingdom is not of this world. Who has made me a judge?" says Christ.

Three Rules to Observe

I hope it will not be counted presumption in me if I shall propound a few rules for such to observe, who are willing to preach Christ to poor souls. I will only propound three.

[1.] If you would preach Christ to the people, according to the rules last mentioned—then you must get Christ within you.

There is nothing that makes a man indeed so able to preach Christ to the people, as the getting of Christ within him; and it is very observable, that the great Rabbis and doctors who lack Christ within, they do but bungle in the work of the Lord, in the preaching of a crucified Jesus. What sad, dead, and pitiful work would they make! Yes, for lack of Christ within, how little of Christ do they understand! How little of Christ do they make known, notwithstanding all their borrowed helps! Paul was a man who had got a Christ within him: Gal. 2:20, "I live; yet not I—but Christ lives in me: and the life that I live is by faith in the Son of God," etc.

Compare this with Gal. 4:19, "My little children, of whom I travail in birth until Christ be formed in you." A Christ within, makes him travail in birth. The Greek word translated, "I travail in birth," signifies not only the travail of the woman at the birth of the child— but also the painful bearing thereof before the birth. The pains of travail breed not a greater desire to see a child born into the world— than Paul's love bred in him, until Christ were anew formed in them,

2 Cor. 11:23. No man did so much for the winning of souls to Christ as Paul, nor any man had so much of a Christ within him as Paul. Nothing will naturalise a minister's heart to his work—like Christ within; nothing will make him so wise, so painstaking, so watchful, so careful to win souls—as Christ within; nothing will make him hold out and hold on in the work of the Lord, in the face of all oppositions, persecutions, dangers, and deaths—as Christ within; nothing will make a man strive with sinners, and weep over sinners, and wait upon sinners for their return—as Christ within. [As nurses to princes' children are fed with the best fare—but not for their own sakes—but for the children's sake to whom they give nurse, so it is with many ministers, 2 Tim. 2:24-25.] Such ministers as have not Christ within them, will find no comfort, and as little success, in their preaching of Christ. Above all gettings, get Christ within—or else after all your preaching, and yourself—will be a cast-away.

[2.] Those who would preach Christ to the people, must study more Scripture truths, Scripture mysteries—than human writings.

They must study God's book more than all other books. The truth and antiquity of the book of God has no equal, either in age or authority. No writings are comparable to the writings of the scriptures, for,

1, antiquity [Moses is found more ancient than all those whom the Grecians make most ancient; as Homer, Hesiod, and Jupiter himself, whom the Greeks have seated in the top of their divinity.];

2, rarity [preciousness];

3, variety;

4, brevity;

5, perspicuity;

6, harmony;

7, verity [truth].

Gregory calls the Scripture, the heart and soul of God; for in the Scriptures, as in a mirror, we may see how the heart and soul of God stands towards his poor creatures. It was the glory of Apollos that he was mighty in the Scripture, Acts 18:24; John 5:39, "Search the Scriptures," says Christ. The Greek word signifies to search as men search for gold in mines. You must search the Scriptures, not superficially but narrowly. The Scriptures are a great depth, wherein the choicest treasures are hid; therefore you must dig deep if you will find. Col. 3:16, "Let the word of Christ dwell richly in you;" or as the Greek has it, "Let the word of Christ indwell in you, as an engrafted word, incorporated into your souls." Let the word be so ingested and digested by you, as that you turn it into a part of yourselves. You must be familiarly acquainted with the word; you must not let it pass by you as a stranger, or lodge and sojourn with you as a wayfaring man; it must continually abide with you, and dwell richly in you.

2 Tim. 3:16-17, "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." All books and helps are not comparable to the Bible, for the completing and perfecting of a man for the work of the ministry.

That which a papist reports of their sacrament of the mass, that there are as many mysteries in it as there are drops in the sea, dust on the earth, angels in heaven, stars in the sky, atoms in the sunbeams, or sands on the sea-shore, etc., may be truly asserted of the word of God; no study like the study of the Scripture—for profit and comfort. Count Anhalt, that princely preacher, was accustomed to say, "That the whole Scriptures were the swaddling bands of the child Jesus," he being to be found almost in every page, in every verse, in every line. [While they burned us, said Du Moulin, for reading the

Scriptures, we burned with zeal to be reading of them. But where is this brave spirit now?]

Luther would often say, "That he had rather that all his books should be burned, than that they should be a means to hinder people from studying of the Scripture."

[3.] Such as would preach Christ aright to the people, had need dwell much upon the vanity of human doctrines.

The vanity of which doctrines may be thus discovered:

First, They do not discover sin in its ugliness and filthiness as the Scriptures do. They search but to the skin, they reach not to the heart; they do not do as the master did in Jonah's ship, when they were in a storm.

Secondly, Human doctrines have no humbling power in them. They may a little tickle you—but they can never humble you; they cannot cast down Satan's strongholds; they cannot melt nor break the heart of a sinner; they cannot make him cry out with the leper, "Unclean, unclean!" [These things had need be seriously minded in these days, wherein human doctrines are so much exalted and admired.]

Thirdly, Human doctrines nourish not the noble part, the soul of man. The prodigal was likely to starve before he returned to his father's house. A man may study much, and labor much, and lay out much of his time and spirits about human doctrines, and yet after all be like Pharaoh's lean kine. A man who studies human doctrines does but feed upon ashes.

Fourthly, Human doctrines cannot cure a wound in the conscience. The diseased woman spent all she had upon physicians—but was not a penny the better. The remedy is too weak for the disease. Conscience, like Prometheus' vulture, will still lie gnawing, notwithstanding all that such doctrines can do.

Fifthly, Human doctrines are so far from enriching the soul, that they usually impoverish the soul. They weaken the soul; they expose the soul to the greatest needs and to the greatest weaknesses; they play the harlot with the soul; they impoverish it, and bring it to "a morsel of bread." Who so poor in spiritual experiences and heavenly enjoyments—as such that sit under the droppings of human doctrines?

Sixthly, Human doctrines make men servants to the whims and corruptions of men; they make men-pleasers of men rather than pleasers of God; yes, they make men set up themselves and others, sometimes in the place of Christ—and sometimes above Christ.

I hope these few short hints may prevail with some to fall in with this counsel, that so they may the better preach the Lord Jesus to the people. And so much for this doctrine.

The Last Doctrine

Having spoken much concerning ministers' duty, I shall now speak a little concerning the ministers' dignity, and so finish this 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!" Ephesians 3:8

This grace, this favor, this honor is given to me—that I should preach, etc. I look not upon it as a poor, low, base, contemptible

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