The Unsearchable Riches of Christ, Sermon 4 · Section 3
The Ʋſes of this Point.
AND the firſt Uſe that we ſhall make, is a Uſe of Exhortation, to exhort you all, ſeeing Chriſt is ſo rich, to labour to be ſpiritually rich: Oh labour to be rich in grace. In the handling of this Uſe, I ſhall propound this method.
1 I ſhall lay downe ſome Conſiderations that may provoke your ſoules to labour to be rich in grace.
2 I ſhall propound ſome Directions, or Helps, to help you to be rich in grace: which is as much a mercy, as a Duty, &c.
3 I ſhall lay downe ſome Propoſitions concerning the ſoules being rich in grace.
4 I ſhall ſhew you how you may know whether you are the perſons that are rich in grace, or no.
I ſhall begin with the firſt, and be a little the more large upon it, becauſe it is a point of mighty weight, and concernment, and then be the more brief in the three following particulars.
For the firſt, By way of Motive, I ſhall onelyonly propound theſe following Conſiderations, to provoke your ſoules to labour to be rich in grace, Laborandum, was one of the Emperours Motto, and muſt be every Chriſtians.
Firſt, Conſider, That the more rich the ſoule is in grace, the higher the ſoule will be in joy and comfort.
'Tis the greateſt meaſures of grace, that uſher in the greateſt O the joyes! the joyes! the unconceiveable joyes! cryed out Miſtris Katharine Bretterge, who had attained to a great meaſure of grace, &c.meaſure of joy and comfort into a believing heart. Chriſtians, have you taſted of the Conſolations of God? Have you at times ſate downe and drank of theſe wells of ſalvation? Are your hearts carried out for more of thoſe waters of life? Then labour to be rich in grace. A little Star yeelds but a little light, and a little grace will yield but a little comfort; but great meaſures of grace will yield a man not onelyonly a Heaven hereafter, but alſo a Heaven of joy here. Divine comfort is a choyce Flower, a precious Jewel, and onelyonly to be found in their boſomes that are rich in grace. Spirituall comforts are ſuch Strong-waters, that weak Chriſtians are not able to bear them. Great meaſures of grace carry with them the greateſt evidence of the truth of grace, and the clearer evidence there is in the ſoule of the truth of grace, the higher will joy and comfort ſpring. The ſoule is apt to hang her comforts on every hedge, to ſhift and ſhark in every bye corner for comfort; but as aire lights not without the Sun, and as fuell heats not without fire, ſo neither can any thing ſoundly comfort a Chriſtian, without the God of grace, without his being rich in grace. Great meaſures of grace carry with them the greateſt evidence of a mans union and communion with God; and the more a mans union and communion with God is evidenc't, the more Aeterna erit exultatio, quae bono laetatur aeterno, &c.will the ſoul be filled with that joy that is unſpeakable, and full of glory, and with that comfort and peace that paſſes underſtanding. In great meaſures of grace a man may read moſt of the love and favour of God; and the more a man ſees of the love and favour of God to him, the more high the ſprings of comfort riſe in him. In great meaſures of grace, as in a Chriſtall glaſſe, the ſoule ſees the glorious face of God ſhining and ſparkling, and this fills the ſoule with joy. Acts 9. 31. Then had the Churches reſt throughout all Judca, and Galilee, and Samaria, and were edified, and walking in the feare of the Lord, and in the comfort of the holy Ghoſt, were multiplied. The more their graces were increaſed, the more their comforts were augmented.
If one drop of the joy of the Holy Ghoſt ſhould fall into hell, it would ſwallow up all the torments of hell, ſaith Austin. Oh! who would not then labour to increaſe in grace, that he may abound in joy? &c. The Promiſe lyes moſt fair before their eyes that are rich in grace, their intereſt in it is moſt clear, and rarely that they goe without it, unleſſe it is by taking part ſometimes with Satan againſt their intereſt in Chriſt; or ſomtimes through the power of unbelief, which indeed cuts off all the comfort of the ſoule, or by looking after other lovers, or by not hearkning to the voyce of the Comforter, &c. Chriſtians, you often complaine of the want of joy and comfort, oh! doe but abound in grace, and you won't complaine of the want of comfort. Without delight the ſoule cannot live (ſaith one) take away all delight, and the ſoul dyes. Let this that ha's been ſpoken, provoke every Chriſtian to labour to be rich in grace, &c.
But ſecondly, Conſider this, You have ſingular opportunities, and choyce advantages to be rich in grace.
There is a price put into your hands, but where are your hearts? In former times God gave out grace by drops, but now by Flaggons. Opportunities, if not improved, will, as Cant. 2. 5.that ſword that Hector gave Ajax, be turned into your owne bowels. This will be a ſword in thy bowels, that there hath been ſoule-inriching opportunities, and thou haſt neglected them, and turned thy back upon them. The thoughts of this will one day be the Scorpions that will vex thee, the rod that will laſh thee, the thornes that will prick thee, and the worm that will gnaw thee. The Storke (ſaith the Prophet) knowes Jer. 8. 7.his appointed times, and the Turtle, and the Crane, and the Swallow obſerve the time of their coming, but my people know not the judgement of the Lord. The Market for your ſoules is open, ſlip not your ſeaſon, leaſt with the fooliſh Virgins, you Mat. 25.goe to buy when 'tis too late. The Merchant will not ſlip his opportunity of buying, nor the Saylor his of ſailing, nor the Husbandman his of ſowing, and why ſhould you ſlip yours of growing rich in grace? Many men looſe their ſoules, as Saul loſt his Kingdome, by not diſcerning their time to be ſpiritually rich.
Tamarlen at firſt hung out a white flagge, but if they ſlipt Such …here have been, who by giving a glaſſe of water, opportunely have obtain'd a Kingdome. as you may ſee in the ſtory of Th…um… ſtus, and King Agrippa, &c.that opportunity, then a red, and ſo death and deſtruction followed, &c. The Lord Jeſus hangs out the white flagge of mercy in theſe dayes, to intice ſoules to come in, and to ſhare with him in his glorious and unſearchable riches, in the riches of his grace and mercy: but if you ſtand out, Chriſt hath a red flagge, and if that be once put out, you are loſt for ever. Thrice happy are thoſe that take the firſt opportunity of cloſing with Chriſt, and of ſubjecting themſelves to Chriſt.
Plutarch writes of Hanniball, That when he could have taken Rome, he would not, but when he would have taken Rome, he could not. When many men may have mercy, they won't, and when they would have mercy, they ſhan't. Mercy and Prov. 1. 24, …l. Rev. 3. 20.grace is ſometimes upon the bare knee: Chriſt ſtands knocking at ſinners doores, he is willing to come in and make ſinners rich and happy for ever, he calls upon ſoules to open to him. Lift up your heads, O ye Gates, and be ye lift up ye everlaſting Prov. 24. 7, 8, &c.doores, and the King of glory ſhall come in, who is the King of glory? The Lord ſtrong and mighty, the Lord mighty in Battell. The King of glory comes not (vacuis manibus) empty-handed; no, he comes with his hands and heart full of rich and royal Preſents, and bleſt and enricht for ever are thoſe that open to this King of glory, &c.
Thirdly, Conſider this, Soules rich in grace ſhall have their names immortall.
Every man naturally would have (if it were poſſible) his name immortal, now there's no way in the world to have your names immortal, like this of growing rich in grace. A man that's ſpiritually rich, ſhall live, and his name ſhall live, when he is dead. In Nehem. 7. 2. 'tis ſaid of Hannaniah, that he was a faithfull man, and feared God above many: Or, He feared God above multitudes, as the Hebrew hath it. His Mer…bbim, from Rab…b.name lives, though his body for many hundred years hath been turn'd to duſt. So in Acts 7. 55. Stephen was a man full of the Holy Ghoſt. Though Stephen were ſtoned, yet his name lives, his memoriall is precious among the Saints to this very day. So in Heb. 11. 38. They were ſuch of whom this world was not worthy. And in the third Epiſtle of John, the ſix firſt Verſes, compared with verſ. 12. Gaius and Demetrius, Ego ſi bonam fa…ram ſervaſſ…, ſat dives ero. If I may but keep a good name, I have wealth enough, ſaid Pla…t.who were rich in grace, have Crownes of honour ſet upon their heads, their names live, and are a ſweet ſavour to this very day, &c. So in Pſal. 112. 6. The righteous ſhall be had in everlaſting remembrance, but the name of the wicked ſhall rot. The great mans name, and the rich mans name ſhall rot, ſaith he, but the name of the righteous ſhall be had in everlaſting remembrance.
The Perſians uſe to write their Kings names in golden Characters, ſo the Lord writes the names of ſoules rich in grace, in golden Characters: Their names are alwayes Heires to their lives; believe it, there's no ſuch way in the world, to have immortall names, like this of growing rich in grace. One man thinks to make his name immortall, by making himſelf great, another by heaping up ſilver and gold, as the duſt of the A good name yields a fragrant ſmell over Towne & Country, it puts a ſhining luſtre upon the countenance, it fitteth to any publick employment, in Miniſtry or Magiſtracy; it ſtops many a foul mouth, and it makes men live when they are dead.earth, or the ſtones of the ſtreet, and another by doing ſome ſtrange exploites, &c. But for all this the Lord will make good his word, The name of the wicked ſhall rot, if God be God; his name muſt rot; but the righteous ſhall be had in everlaſting remembrance, they leave their Names behind for a bleſſing, Iſa. 65. 15. 'Tis ſad to conſider what many poor carnall Creatures have done, and ſuffered, to make their names immortall. The Romans deſires of praiſe and a name, made them bountifull of their purſes, and prodigall of their lives.
Erostratus ſet the Temple of Diana on fire, on that night that Alexander was borne, onelyonly that he might be talked of when he was dead.
Calvin obſerves, That Servetus in Geneva, in the yeare 1555. gave all his Goods to the poore, and his body to be burned, and all for a name, for a little glory among men. But theſe poore Creatures have all miſt the mark. There's no way, Chriſtians, to have your names immortall, like this, of growing rich in grace. Satan nor the world ſhall never be able to bury ſuch mens names, who are rich in grace; their names ſhall riſe in glory here, as well as their bodies hereafter.
But then fourthly, and mainly, Conſider, That ſpirituall riches will inable you to live up to your Principles.
That man that hath but ſo much grace as will keep hell and his ſoule aſunder, will never live up to his Principles. Soules weak in grace are too apt to deny, and in their practices to contradict their owne Principles; and oh that this age could not furniſh us with too many inſtances of this nature! Oh! what's that that is the reproach of Religion, and the diſhonour of God, and the Goſpel, but this, that Profeſſors live below their Principles, that they live not up to their Principles? And, let me tell you, Chriſtians, there is nothing but a rich meaſure of grace that will inable a ſoule to live up to his Principles. A man that is not rich in grace, will never be able to live up to his owne Principles, but will upon every occaſion and temptation, be ready to wound two at once, the honour of God, and his owne ſoule. Yea, men that are not rich in grace, will be ready to deny their owne Principles, as many weak Chriſtians did in perſecuting times.
But you will ſay to me, What are thoſe gracious and holy Principles, that a rich meaſure of grace will inable a man to live up to?
I will inſtance onelyonly in thoſe that have moſt worth and weight in them, and they are worthy of all your thoughts.
Firſt, 'Tis your Principle, that
You must rather ſuffer, then ſin.
'Tis your Principle rather to undergo the greateſt Calamity, 'Tis better for me to be a Martyr, then a Monarch, ſaid Ignatius, when he was to ſuffer, &c.then willingly to commit the leaſt iniquity. Now pray tell me, what will inable a Chriſtian to live up to this Principle, will a little grace, a little knowledge of God a little faith in God, a little love to God, a little zeale for God, a little communion with God? will this doe it? Surely no. It muſt be much grace that muſt inable the ſoule to live up to this Principle. When ſin and ſuffering have ſtood in competition, many weak Chriſtians have choſen rather to ſin, then to ſuffer, which ha's open'd many a mouth, and ſadded many a heart, and wounded many a conſcience: Yea, ſuch by their not ſuffering, have ſuffered more then ever they could have ſuffered from the wrath and rage of man. Oh! but now ſpirituall riches will inable a man to live up to this Principle, as you may ſee in Daniel, who had an excellent ſpirit in him, Dan. 6.who was rich in grace, and filled with the Holy Ghoſt, he lives up to his Principles, he lives out his Principles, when he was put hard to it, when he muſt either neglect the worſhip of his God, and make a God of his King, or to the Lyons Of the very ſame ſpirit were the Primitive Chriſtians, they choſe rather to be thrown to Lyons without, then left to luſts within. Ad Leonem magis quam Leonem, ſaith Tertullian.Den. Now Daniel chooſes rather to be caſt into the Lyons Den, then not to doe homage to his God: He had rather ſuffer much, then that God ſhould looſe a dram of his glory. Of the ſame ſpirit and mettle were thoſe Worthies, Heb. 11. who when they were put to it, did rather chooſe to ſuffer the very worſt of miſeries, then they would in the leaſt diſhonour the Lord, wound their owne conſciences, and make work for repentance, &c. And ſo did Jovinian, Euſebius, Galiatius, Baſil, Vincentius, Balilas, &c. By all which you ſee, That Chriſtians that are ſpiritually rich, live up to this Principle, viz. To ſuffer rather then ſin, when ſin and ſuffering ſtand in competition, which Babes in grace cannot doe.
Secondly, 'Tis your Principle,
That Grace and Virtue is to be purſued after, for its owne worth, beauty, and excellency.
But pray tell me, what will carry a Chriſtian out to this Principle? Will a little grace carry a man out to purſue after grace, for the beauty, holineſſe, excellency, and ſpirituality that is in it? Alaſſe, we ſee by daily experience, that it will not doe it: All other conſiderations put together, are little enough to draw men on to purſue after grace for its native beauty and excellency. Many ſeek Chriſt, but 'tis for loaves John 6. 26.more then for love; and they purſue after the means of grace, not for the beauty, excellency, and glory that's ſtampt apon the means, but one to maintaine his honour, and another to keep up his name, and another to bring in credit or cuſtome, and another to pleaſe his friends, and another to ſilence his conſcience, &c. But few there be (if any) but thoſe that are rich in grace, that are true to this Principle, that purſue after grace, for its owne beauty and excellency. It was a notable expreſſion of David, who was a man rich in grace, Pſal. 119. 140. Thy word is very pure, therefore thy ſervant loveth it. Oh! for a ſoule to love grace, and the word of grace, for its owne intereſt, for the holineſſe, purity, and glory of it, this ſpeaks out the ſoule to be rich in grace. So Paul, Phil. 3.a man rich in grace, purſues after grace for its owne intereſt, for the beauty and excellency of it: He forgets what is behind, and preſſes forward after the marke for the price of the high calling of God in Chriſt Jeſus, that if by any means he might attaine to the reſurrection of the dead. That is, to that perfection that the dead ſhall reach to in the morning of the reſurrection, &c.
The young Philoſophers were very forward to get the precepts of their Sect, and the rules of ſeverity, that they might diſcourſe with Kings and Nobles, not that they might reforme their owne manners. Many Profeſſors in this age are like thoſe There may be Malum opus in bono materia, as in Jehu's zeale, &c.Philoſophers, they are very induſtrious to get knowledge, that they may be able to diſcourſe, and that they may be eyed, owned, and honoured among others, for their knowledge and underſtanding, &c. But now ſoules that are rich in grace, they labour after greater meaſures of grace, out of love to grace, and becauſe of an excellency that they ſee in grace. Grace is a very ſparkling Jewel, and he that loves it, and purſues after it for its owne native beauty, ha's much of it within him, &c.
Thirdly, 'Tis your Principle,
That men muſt ſubject themſelves, and ſquare all their actions by the word of God.
Now what will make a man live up to this Principle? will a little grace? Surely no. But great meaſures of grace will. Iſa. 8. 20.Zacharias and Elizabeth were rich in grace, and they liv'd up to this Principle, Luke 1. 5. They walked in all the Commandements of the Lord blameleſſe. The Apoſtles were rich in grace, and they liv'd up to this Principle, 2 Cor, 1. 12. This is our rejoycing, the teſtimony of our conſcience, that in ſimplicity and godly ſincerity, we have had our converſation in the world. So in 1 Theſſ. 2. 10. Ye are witneſſes, and God alſo, how holily, juſtly, and unblameably, we have behaved our ſelves among you that believe. Oh here are ſoules that live up to their Principles. A Chriſtian that is rich in grace, is excellent all over.
George, Prince of Anhalt, his family is ſaid to have been (Eccleſia, Academia, Curia,) A Church, a Ʋniverſity, and a Court. A Chriſtian that is rich in grace, ha's a heart as large as his head, yea, a heart that is as large as the whole will of God. Acts 13. 22. I have found David the Son of Jeſſe, a man after my owne heart, which ſhall fullfill all my will. In the Greek 'tis, All my wills; to note, the univerſality, and foreign.ſincerity of his obedience. Soules rich in grace, practice that themſelves, which they preſcribe to others. Leſſons of Muſick, and Copies, muſt not be read onelyonly, but acted alſo: Soules rich in grace, are good at this, and they will be good in all places, and caſes: They are as good at the particular Duties of Religion, as at thoſe that are more generall; they are good Fathers, and good Maſters, and good Husbands, as well as good Chriſtians in a more generall ſenſe. But now ſoules that have but a little grace, they are much in the generall Duties of Religion, but very defective in the particular Duties of Religion, as ſad experience does abundantly evidence. Thoſe that have a blemiſh in their eye, think the skie to be ever cloudy; and nothing is more common to weak ſpirits, then to be criticiſing and contending about others Duties, and to neglect their owne. But ſuch that are rich in grace, make it their glory to ſubject themſelves to the rule of righteouſneſs: As Baldaſſer a German Miniſter, cryed out, Let the word of the Lord come, let it come (ſaith he) and we will ſubmit to it, if we had many hundred necks to put under. It muſt be much grace that muſt inable a man freely, fully, and ſweetly to ſubject himſelfe and his actions, to the word of the Lord.
Fourthly, 'Tis your Principle,
That you muſt deny your ſelves, your owne profit, eaſe, pleaſure, &c. for a publick good.
And this the Scripture requires. 'Tis your Principle to deny your ſelves, your own honour, pleaſure, profit, &c. for a publick advantage, when your particular advantages ſtand in competition 'Tis a baſe & unworthy ſpirit for a man to make himſelfe the Centre of all his actions. The very heathen man could ſay, A mans Countrey, and his friend, and others chalenge a great part of him.with the publick: Now ſelfe muſt be laid by, and the publick muſt carry the day. Oh but will a little grace inable a man to live up to this Principle? Wofull experience ſhewes the contrary. I but now, take me a man that is rich in grace, and he will live up to this golden Principle, as you may ſee in Nehem. 5. 14, 15, 16, 17, 18. Nehemiah was a man eminent in grace, and he chooſes rather to live upon his owne Purſe, then upon the publick purſe. Moreover, from the time that I was appointed to be their Governour in the Land of Judah, from the twentieth year, even unto the thirty-ſecond year of Artaxerxes the King, that is, twelve years, I and my brethren have not eaten the bread of the Governour: Behold the former Governours that had been before me, were chargeable unto the people, and had taken of them bread and wine, beſides forty Sheckles of ſilver, yea, even their ſervants did bear rule over the people, but ſo did not I becauſe of the fear of God; yea, alſo I continued in the worke of this wall, neither bought we any land, and all my ſervants were gathered thither unto the worke. Moreover, there were at my Table an hundred and fifty of the Jewes and Rulers, beſides thoſe that came in to us from among the Heathen: And yet for all this (ſaith he) I required not the bread of the Governour, becauſe the bondage was heavy upon the people. Oh! here was a brave ſpirit indeed; he was far from inriching himſelfe by others ruines, from emptying others Purſes, to fill his owne. But he is dead, and it ſeemes this brave ſpirit is buried with him; there are few of his name, and fewer of his ſpirit (if any) in this world; and therefore well might he pray, Thinke upon me my God for good, according to all that I have done for this people: And accordingly God did think upon him for good, and made him very famous and glorious in his Generation. And that's a remarkable paſſage concerning Moſes, Numb. 14. 12. to 21. I will ſmite them with the Peſtilence, and diſ-inherite them, and will make of thee a great Nation, and mightier then they, ſaith God to Moſes. Therefore let me alone to deſtroy them, and cut them off, for they are a rebellious Generation: And I will make thee a mighter Nation for honour, riches, and power, then they. Nay, ſaith Moſes, this may not be Lord. Oh the people muſt be ſpared, the people muſt be pardoned, and the people muſt have thy preſence with them, and rather then it ſhould be otherwiſe, let my name, Lord, be blotted out of the Book of life. Lord, I care not how ill it goes with my particular, ſo long as it may goe well with the generall; let me dye, ſo they may live: Can the ſelf-ſeekers of our age, think ſeriouſly of this, and not bluſh?
So Mordecai was a man of a brave publick ſpirit, Eſther 10. 3. Mordecai the Jew was next unto King Ahaſſuerus, and great among the Jewes, and accepted of the multitude of his brethren, ſeeking the wealth of his people: Or as the Hebrew ha's it, Seeking good for his people. That is, he made it his buſineſſe to ſeek their good. Chriſt alſo was full of grace, Chriſt healed others, but was burt himſelfe; he …ed and filled others, but was hungry himſelfe, &c.and had a brave publick ſpirit, he laid out himſelfe, and laid downe himſelfe for a publick good, and ſo did Paul, &c. Few in our dayes are of his opinion and minde, who was rather willing to beautifie Italy, then his owne houſe. That Pilot dyes nobly (ſaith Seneca) who periſheth in the ſtorme with the Helme in his hand. Such that ſeek themſelves more then the publick good, muſt be ſerved as Aeſop did his fellow ſervant, he gave him warme water to drink, by which means he vomited up the ſtollen Figgs. Friends, 'tis not a little grace that will make a man prefer the publick good, above his owne particular good, but much grace will; therefore labour to be rich in grace.
Fifthly, 'Tis your Principle,
That you are to doe the Duties that God requires of you, and quietly leave the iſſues and events of all, to the wiſe diſpoſe of God.
But pray tell me, Will a little Grace inable a man to live up to this Principle? To do his duty, and to leave iſſues and events to him to whom they belong? Surely no. Eccl. 9. 10. Whatſoever thy hand findeth to doe, doe it with all thy might, for there is no worke, nor device, nor knowledge, nor wiſedome in the grave whither thou goeſt. Mark, he does not ſay, what thy hand finds to doe, for that may find a thouſand things; nor what thy heart finds to doe, for that may find ten thouſand things; but what thy hand finds to doe, that is, look what work God cuts out to thy hand to doe, that doe with all thy might, for there is no working in the grave. We are to doe much good in a little time, we are made here, and ſet to be a doing ſomething that may doe us good a thouſand years hence, yea, that may ſtand us in ſtead to eternity; our time is ſhort, our task is great. The Devil knowes that his time is but ſhort, and that's the reaſon why he is ſo active and ſtirring, why he doth outwork the Children of light, in a quick diſpatch of the deeds of darkneſſe. Chriſtians, don't deceive your ſelves, 'tis not ſhewes of grace, nor little meaſures of grace, that will inable a man to live up to this Principle, but great meaſures of grace will, as you may ſee in the 3 Children, We are not carefull to anſwer thee O King in this matter, if it be ſo, our God whom we ſerve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hands, O King. But if not, be it knowne unto thee, O King, that we will not ſerve thy Gods, nor worſhip the golden Image which thou haſt ſet up. We know our Duty, and that we will keep to, what ever the iſſue and event be. So thoſe Worthies, Pſ. 44. Though thou haſt ſore broken us in the place of Dragons, and covered us with the ſhadow of death, yet have we not forgotten thee, neither have we dealt falſly in thy Covenant. Here was much of Chriſt & grace within. So in Acts 21. when Paul was to goe up to Jeruſalem to ſuffer, his friends by many teares and Arguments laboured to diſſwade him, for feare of ſome ſad iſſue and event that would follow: But Paul rich in grace, anſwered, What mean ye to weep, and breake my heart, for I am ready not to be bound onelyonly, but alſo to dye at Jeruſalem, for the name of the Lord Jeſus: I muſt goe up to Jeruſalem, and I am willing to goe up, though I dye for it. I, here's a ſoule that lives up to his Principle; I, but now ſoules that are weak in grace (as Many of the Engliſh have in this been like the Iſraelites, &c.we have had large experience of it in our times) they are more taken up, and buſied about the events and iſſues of things, then they are with their owne Duties: When they ſhould be a praying, a believing, a waiting, and acting for God, they have been a queſtioning, and fearing what the iſſue and event of this, and that, and the other thing would be: And indeed they have been high and low, as ſecondary cauſes have wrought, which hath made many of their lives a very hell. But now thoſe that are rich in grace, they ſay as once he did, Let us be of good courage, and let us play the men for our people, and for the Cities of our God, and the Lord doe that which 2 Sam. 10. 10, 11, 12.ſeemeth him good. Let us doe our duties, and let the Lord doe as pleaſeth him, &c.
Sixthly, 'Tis your Principle,
That men are to be prepared, and to ſtand faſt againſt all ſuddaine aſſaults, and invaſions that may be made upon them.
Many a valiant perſon dares fight in a Battell, or a Duell who yet will be timerous and fearfull, if ſuddenly ſurprized in a mid-night Alarum. Many precious ſoules, when they have time to conſider of the evill of ſin, the holineſſe of God, the eye of God, the honour of God, the glory of the Goſpel, the joyes of the Saints, and the ſtopping of the mouths of ſinners, will rather dye, then ſin; they will rather ſuffer any thing, then doe the leaſt thing that may be a reproach to Chriſt: Oh! but when a ſudden occaſion or temptation is preſented, why, then they often fall, as David by chance ſpied Bathſheba waſhing her ſelfe, and falls before the temptation, he is conquered and carried captive by that ſudden occaſion. But that's a more comfortable and conſiderable paſſage that you have concerning Joſeph, in Gen. 49. 23, 24. The Archers ſorely grieved him (ſaith the Text) and ſhot at him, and hated him, but his Bow abode in ſtrength, and the armes of his hands were made ſtrong by the hands of the mighty God of Jacob. Joſeph never wanted counſel nor courage, when he was at the worſt. Soules rich in grace (uſually) ſtand firme under the greateſt and ſuddeneſt preſſures, aſſaults, and invaſions, as you may ſee in Paul, 2 Cor. 1. 9, 12. and ſo the three Children; ſo Daniel; and ſo thoſe Worthies, Heb. 11. 35. They would not accept of deliverance, that they might obtaine a better reſurrection. Many ſudden aſſaults and attempts were made upon them, their enemies would faine have ſtormed them, and overcome them, ſometimes by golden offers, ſometimes by terrible threats, but they are invincible, nothing ſtirs them, nothing takes them. Really friends, it muſt be much grace that will make a man to live up to this Principle; and there's nothing that ſpeaks out more the ſtrength of Grace in a man, then his ſtanding againſt ſuddaine aſſaults and invaſions that by the Devil and the world are made upon him. You may talk of this, but without much grace you will never be able to doe it, &c.
Seventhly, and laſtly, 'Tis your Principle,
That your hearts are to be ready for every worke that God ſhall impoſe upon you.
You are not to chooſe your imployment, neither are you to refuſe any imployment that God ſhall put upon you: You are alwayes to have an open eare, a ready hand, an obedient heart, and a willing cheerfull ſoule to fall in with what work or ſervice ſoever it is that God ſhall put upon you, this is your Principle. I, but tell me, Chriſtians, will a little grace inable a man to live up to this Principle? I judge not. You are to ſtand ready to change your imployment from better to worſe, if the Lord ſhall be pleaſed to order it ſo. You are to be ready to change your Crowne for a Croſſe; to change that imployment that's honourable, for that that's mean and low; and that which is more profitable, for that which is leſſe profitable; as it were from ruling of a Province, to the keeping of a Heard; from being a Lord, to be a ſervant; from being a ſervant to great men, to be a ſervant to the meaneſt ſervant, yea, to the pooreſt Beaſt. Certainly a little grace will never inable a man bravely and ſweetly to live up to this Principle. Their hearts that are poore in grace, are like a wounded hand or arme, which being but imperfectly cured, can onelyonly move one way, and cannot turne to all poſtures, and all naturall uſes.
Weak Chriſtians are very apt to three things.
To chooſe their mercies.
To chooſe their croſſes. And
To chooſe their imployments.
They are often unwilling that God himſelfe ſhould chooſe out their way or their work: But now ſoules that are rich in grace, they are at Gods beck and check, they are willing that God ſhall chooſe their work and their way, they are willing to be at his diſpoſe, to be high or low, to ſerve, or to be ſerved, to be ſomething, or to be nothing, &c. Now I beſeech you, Chriſtians, that you would ſeriouſly and frequently remember this, That there is nothing in all the world that is ſuch an honour to God, and a glory to the Goſpel, as for Chriſtians to live up to their Principles; nor nothing ſuch a reproach to God, and his wayes, as this, for men to live below their Principles, and to act contrary to their Principles. And you will never be able to live up to your Principles, nor to live out your Principles, except you grow rich in grace; therefore labour I ſay, labour as for life, to abound in Grace, &c.
Now the fourth Motive is this, Conſider, That ſoules rich in Grace, are a mighty bleſſing to the Land and place where they live.
There are no ſuch bleſſings in the world, to Pariſhes, Cities, and Nations, as thoſe ſoules are, that are rich in Grace. Oh they are great bleſſings to all places where they come; they are perſons that are fit for the higheſt and nobleſt imployments; there is not the higheſt work that is too high for a man that is rich in grace; not the hotteſt work that is too hot for a man rich in grace; nor the loweſt work below a man rich in Grace: Such a man will not ſay, I would doe it, but that 'tis below my place, my blood, my parts, my education. May Chriſt have honour? May others have good? if ſo, I will doe it, ſaith the ſoule that's rich in Grace. What ever comes of it, and bleſſe God for the opportunity. In Dan. 6. 3. Then this Daniel was preferred above the Preſidents and Princes, becauſe an excellent ſpirit was in him, and the King thought to ſet him over the whole Realme. Why was Daniel ſet upon the Throne? but becauſe there was a glorious excellent ſpirit in him, that fitted him for the higheſt imployment. So Joſeph was a bleſſing to his Maſters family, and the people among whom he liv'd. No ſuch bleſſings to people and places, as ſoules rich in Grace. So in Nehem. 7. 2. I Such a one will be Pater patriae, Father of his Country.gave my Brother Hanani, and Hananiah the ruler of the place, charge over Jeruſalem, (and why he?) for he was a faithfull man, and feared God above many. Oh the wiſedome, the prudence, the zeale, the courage, the compaſſion, the patience, the ſelf-denyall that ſhould be in Magiſtrates! There is a truth in that old Maxime, (Magistratus virum indicat) Magistracy will try a man. None fit to rule, but ſuch that are rich in Grace. What a world of good may a man doe with worldly riches, in a Pariſh, in a City, in a Nation? but that's nothing to the good that a man may doe that is rich in grace: Oh the ſins that he may prevent! Oh the judgements that he may divert! Oh the favours and bleſſings that he may draw downe upon the heads and hearts of people! I preſume you forget not what a bleſſing Moſes, Joſeph, Job, Nehemiah, Mordecai, and Daniel, proved to the people among whom they liv'd, and theſe were all rich in grace. A man rich in wiſedome, rich in faith, rich in goodneſſe, &c. Oh! what a bleſſing may he prove to ignorant ſoules, to ſtaggering ſoules, to wandring ſoules, to tempted ſoules, to deſerted ſoules? &c. Look what the Sun is to us, that may a ſoule rich in grace, be to others, &c. Oh friends! would you be bleſſings to your families? would you be bleſſings to the City, to the Nation? Oh then labour to be rich in Grace, and doe not think it enough that you have ſo much Grace as will keep you from dropping into hell, and that will bring you to heaven; but labour to be rich in grace, and then you will prove indeed a bleſſing to the place and Nation where you live.
The Romans when they did perceive any naturall excellency As thoſe that were called among the Romans the Curii, and Fabrit…i, &c.to be in any perſons, though they were never ſo poor and mean, they would take them from their dinners of Turnips, and Water-creſſes, to lead the Roman Army. 'Tis true, that naturall and morall indowments will inable men to doe much, but grace will inable men to doe ten thouſand times more. There's no work too high nor too hard for ſouls rich in Grace; and therefore as you would be choyce inſtruments in the Lords hand, and eminently ſerviceable in your Generations, O labour to be rich in Grace. 'Tis not he that ha's moſt wit in his head, but he that ha's moſt grace in his heart, that is moſt fit for Generation-work.
Fifthly, A rich meaſure of Grace will bear out your ſoules in ſeverall caſes; therefore labour to be rich in grace.
A rich meaſure of Grace will bear out the ſoule under The golden n…me of Ch…ſtians, is but as an Ornament to Swine, ſaith Salvian. He means ſuch as content them ſelves with an empty name.great means of Grace. When a ſoule is ſpiritually rich, this will bear him out under great means; ſuch a one will be able to look God in the face with joy and comfort; he can ſay, 'tis true Lord I have had more means then others, and lo, I am growne richer then others: Thou haſt taken more paines with me, then with others, and lo, I bring forth more fruit then others; my five Talents are become ten: But a little grace will not bear men out under much means of Grace.
Againe, A great meaſure of Grace will bear the ſoule out under a great name, as well as under great means: For a man Quid tibi pr… deſt nomen, ubi res n…n invenitur? What will the name availe, where t…e thing is wa…ting, ſaith Aug…ſt…ne.to have a great name to live, and yet to have but a little life, is a ſtroak of ſtroaks; to be high in name, and little in worth, is a very ſad and ſore judgement; to have a name to be an eminent Chriſtian, and yet to be poor in faith, in love, in wiſedome, in knowledge, &c. is the greateſt unhappineſſe in the world. This ſtroak is upon many in theſe dayes; but that which is ſaddeſt of all, is this, they feele it not, they obſerve it not; but now he that is rich in grace, hath ſomething within, that will beare him out under a great name in the world.
Againe, A great meaſure of Grace will bear you out under great deſires, as well as under a great name. A man that's rich in Grace, may ask what he pleaſes, he is one much in with God, and God will deny him nothing; the beſt of the beſt is for this man, he may have any thing, he may have every thing that heaven affordeth, is able to improve much, and therefore he may ask much, and have it.
'Twas a ſweet ſaying of one, O Lord, I never come to thee but by thee; I never goe from thee without thee.
Sozonem ſaith of Apollonius, That he never asked any thing of God, but he had it.
And another ſpeaking of Luther, ſaith, (Hic homo potuit apud Deum quod voluit) He could have what he would of God. Rich men may long for this and that, and have it, they have ſomething that will fetch it, but poor men may not. Oh, now who would not labour as for life, to be rich in Grace? Oh this will bear you out under great means, and under great names, and under great deſires; therefore reſt not ſatisfied with a little Grace.
But then ſixthly, and laſtly, Soules rich in Grace are the honour of Christ, and the glory of Christianity.
As 'tis the glory of the ſtock, when the Grafts grow and thrive in it, even ſo it is the glory of Chriſt when thoſe that are ingrafted into him, thrive, and grow: This declares to all the world, that Chriſt keeps a good houſe, and that he doth not feed his Children with traſh, but with the choiſeſt delicates, that he is open-handed, and free-hearted. 'Tis the glory of the father, when the Child growes rich under him; and the glory of the Maſter, when the Servant growes rich under him; and ſo 'tis the glory of Chriſt, when poore ſoules grow rich under him. The name of Chriſt, and the honour of Chriſt is kept up in this world, by ſouls that are rich in grace; they are the perſons that make others think well, and ſpeak well of Chriſt. You may at your leiſure read the firſt and ſecond Epiſtles to the Theſſalonians, and there you ſhall ſee what an honour they were to the Lord Jeſus, and the Goſpel, who abounded in ſpirituall riches. Such Chriſtians that are like to Pharoah's leane Kine, reproach three at once, God, the Goſpel, and their Teachers: And this Age is full of ſuch Chriſtians. 'Tis your greateſt work in this world, to keep up the honour and the glory of the Lord, and this you can never, you will never doe, except you labour to be rich in Grace: Let others labour for the meat that periſheth, doe you labour for that which endureth to everlasting life. When you come to dye, and when you come to make up your Accounts, 'twill never be a grief (but a joy) unto you, that you have made it your greateſt buſineſſe and work in this world, to be rich in Grace.
But here you may ſay,
What Meanes muſt we uſe, that we may grow rich in Grace?
I Anſwer.
FIrſt, Let no diſcouragements take you off from labouring to be inriched with ſpirituall riches.
A ſoule that would be ſpiritually rich, muſt be Divinely reſolved, that come what come can, he will hold on in the uſe of means that he may be rich with the riches of Chriſt. Joſh. 24. 15.Joſhua was reſolute in this Point, Chooſe you whom you will ſerve, whether the Lord, or thoſe other Gods that your fathers ſerved, as for my part, I and my houſe will ſerve the Lord. Luke 13. 24. Strive to enter in at the ſtraight Gate. The Greek Agenizeſthe. Many men are like Cicero, not throughly reſolved in themſelves, whether to follow Pompey, o… Caeſar; the riches of this world, or the riches of another world, ſuch men will ſtill be poore.word ſignifies, To ſtrive with all your might, with all your ſtrength, to ſtrive even to an Agony, to ſtrive as they did for the Garlands, in the Olympick Games. The word here uſed, ſeemeth to alude to their ſtriving for the Garland, where they put out themſelves to the utmoſt. So in John 6. 27. Labour not for the meat that periſheth, but for that which indures to everlaſting life, which the Son of man ſhall give unto you, for him hath God the father ſealed.
I have read of one, that did not feare what he did, nor what he ſuffered, ſo he might get riches, For, ſaith he, men doe not aske how good one is, or how gracious one is, but how rich one is. Oh Sirs! the day is a coming, when God will ask how rich your ſoules are, how rich you are in faith, in wiſedome, in knowledge, in fear, &c. and not how rich you are in money, or in Jewels, or in Land, or in Goods, but how rich are you in Grace? which ſhould provoke your ſoules to ſtrive in the face of all diſcouragements to be rich in Grace. What will not the Merchant doe, and the Marriner doe for theſe temporall riches? Oh the dangers, the hazards, the tempeſts, the ſtormes, the deaths that they run through for earthly riches, which are never without their ſting! And ſhall not Chriſtians labour in the face of all oppoſitions, after ſpirituall riches?
It is reported of Neveſſan the Lawyer, that he ſhould ſay, He that will not venture his body, can never be valiant; and he that will not venture his ſoule, will never be rich. I am ſure that man that will not venture, and venture hard in the face of all diſcouragements, to be ſpiritually rich, will never be rich, he may be good in the maine, and may goe to heaven in a ſtorme; but he will never be rich in ſpiritualls, that will not venture himſelfe to the uttermoſt for the gaine of ſpirituall riches.
Secondly, Be fixed under a Chriſt-exalting, and a ſouleinriching Ministry.
Under that mans Miniſtry that makes it his buſineſſe (not a thing by the bye, but his buſineſſe, his work, not to tickle the eare, to pleaſe the fanſie, but) to inrich the ſoule, to win the ſoule, and to build up the ſoule. 2 Tim. 4. 3. For the time will come when they will not indure ſound doctrine, but after their owne luſts ſhall they heap up to themſelves teachers, having itching eares. This Age, yea, this City is full of ſuch ſlight, light, mad ſoules, that love nor like nothing but what's empty and airy.
Jnnius confeſſes, That in his time there was one confeſt, that he had ſpent above twenty years in trying Religions, pretending that Scripture. Try all things, and hold faſt that which is good. 'Tis ſad to ſee how many in our dayes, under pretences of Angelicall attainments, make it their buſineſſe to inrich mens heads with high, empty, airy notions, inſtead of inriching their ſoules with ſaving truths; if theſe are not ſtrangers to that wiſedome that is from above, I know nothing. Prov, 11. 13. He that winneth ſoules is wiſe. The Hebrew Velokeahh. He is the beſt Preacher, not that tickles the ear, but that breaks the heart. Non qui aures …e…ige▪ it, ſed qui corpupigerit.word ſignifies to catch ſoules by uſing all Art, and induſtry, as Fowlers doe to take Birds: No wiſedome to that which wins ſoules from ſin, and the world, and that wins ſoules to Chriſt, and holineſſe; no teaching to this. Remember this, you will never be rich in grace, if you care not who you hear, nor what you hear. That Chriſt that commands you to take heed how you hear, commands you alſo to take heed who you hear: And every ſoule won to God, is as a new Pearl added to a Miniſters Crowne, &c.
But you will ſay to me,
How ſhould we know which is a ſoule-inriching Miniſtry, that ſo we may waite on it?
Take theſe three Rules.
Firſt, Judge not of a ſoule-inriching Ministry, by the voyce of the Miniſter, nor by the multitude of hearers that follow him, nor by his affected tone, nor by his Rhetorick, and flaſhes of wit, but by the holineſſe, heavenlineſſe, and ſpirituallneſſe of the matter.
Some Preachers affect Rhetoricall ſtraines, they ſeek abſtrucities, Many Miniſters are like empty Orators, that have a flood of words, and a drop of m…tter. Multa loquuntur & nihil di…unt.and love to hover and ſoare aloft in dark and cloudy expreſſions, and ſo ſhoot their Arrowes over their hearers heads, inſtead of bettering their hearers hearts. Gay things in a Sermon, are onelyonly for men to gaze upon, and admire: What are high ſtraines, and flaſhes of wit, new-minted words, and phraſes, but like gay weeds, and blew-bottles to the good Corne? Truth is like Solomons Spouſe, All glorious within: She is moſt beautifull, when moſt naked, as Adam was in Innocency.Non quanta el… quentia ſed quanta evidentia. Aug.
The Oracle would have Phillip of Macedon uſe ſilver Lances in winning an impregnable Fort, &c. but Miniſters muſt not uſe golden ſentences, ſtrong lines, froth of wit: It is Iron, and not gold, that killeth in the Incounter; it is the ſteele Sword, not the golden, that winneth the field, &c.
Secondly, Judge of it by its revealing the whole Councell of God, the whole will of God revealed in his word.
In Acts 20. 27. For I have not ſhunned to declare unto you the whole Councell of God. Some there be that make it Optimus text… arius eſt optimus. Theologus.their buſineſſe onelyonly to advance the glory of Chriſt, and to darken the glory of the father; and ſome cry up the glory of the Father, and yet caſt clouds and darkneſſe upon the glory of the Son; and what dirt and ſcorne is caſt upon the ſpirit by many vaine, blaſphemous perſons, in theſe times, is notoriouſly knowne; and if theſe men are not far from declaring Aglu…aidas never reliſhed any diſh better, then wha… was diſtaſted by others. So doe ſerious experienced Saints reliſh thoſe very truths beſt, that ſuch corrupt teachers diſtaſt moſt, &c.the whole Councel and will of God, I know nothing. Chriſt muſt be held out in all his Offices, for they all tend to the inriching of poore ſoules, to the adding of Pearls to a Chriſtians Crowne. And cleerly, 'tis ſad to conſider how many there be that cry up one Office, and cry downe another: Some cry up the Kingly Office of Chriſt, but mind not his Propheticall Office; and ſome cry up his Propheticall Office, but trample upon his Kingly Office; and ſome cry up both his Kingly and Propheticall Office, and yet make ſlight of his Prieſtly Office. Chriſtians, fixe your ſelves under his Miniſtry that gives the Father his due, the Son his due, and the Spirit his due, that makes it his buſineſſe to open the treaſures, and the riches both of the one and the other, and to declare to you the whole will of God; for many there be Rom. 1. 18.that with-hold the word in unrighteouſneſſe, and that will onelyonly acquaint you with ſome parts of the will of God, and keep you ignorant of other parts, whoſe condemnation will be great, as well as juſt, &c.Melius eſt ut nos reprehendant gramatici quam ut non intelligunt populi. Aug. in Pſalm 138. Chriſt and his Apoſtles laboured to make men Chriſtians, & not Criticks.
Thirdly, and laſtly, You may judge of it by its coming neereſt to the Miniſtry of Chriſt, and his Apoſtles.
There was no Miniſtry ſo ſoule-inriching, and ſoule-winning, as the Miniſtry of Chriſt and his Apoſtles; Oh the thouſands that were brought in by one exerciſe! Let men of frothy wits ſay what they will, there are no Preachers to theſe that come neereſt in their Miniſtry, to Chriſt and his Apoſtles. (Loquamur verba Scripturae, &c. ſaid that incomparable man, Peter Hamus) Let us ſpeake the very words of Scripture, (for ſo did Chriſt, the Prophets, and Apoſtles) let us make uſe of the Language of the Holy Ghoſt, and for ever abominate thoſe that prophanely diſdaine at the ſtately plainneſſe of Gods bleſſed Booke; and that thinke to correct the Divine wiſedome and eloquence, with their owne infancy and Sophiſtry. Gods holy things ought to be handled with fear and reverence, rather then with wit and dalliance. Spirituall niceneſſe is the next degree to unfaithfullneſſe. No Miniſtry to that which comes neereſt to Chriſt, &c.
The Third Direction is this, If ever you would be rich in grace, be rich in ſpiritualls, then keepe humble.
Pſal. 25. The humble he will teach his way, and the meeke he will guide in judgement. James 4. He reſiſts the proud, but gives grace to the humble. He ſets himſelfe in battell array againſt the proud, as the Greek ha's it, but he gives grace to Antitaſſetai.the humble. He poures grace into an humble ſoule, as men doe water or wine into an empty veſſel. Of all ſoules humble ſoules doe moſt prize ſpirituall riches; of all ſoules they moſt improve ſpirituall riches; of all ſoules they are moſt fearfull of looſing ſpirituall riches. In Iſa. 57. 15. Thus ſaith the high and lofty one that inhabiteth eternity, with him will I dwell that is of an humble and contrite ſpirit, and that trembles Sh…hen. Humility as the Violet, though the loweſt, yet the ſweeteſt of Flowers.at my word. The word there rendred dwell, is an Hebrew Participle, and ſignifies Dwelling. Thus ſaith the high and lofty one, dwelling with him that is of an humble and a contrite ſpirit. The word notes to us thus much, That God will not dwell with an humble man, as a wafairing man dwells with his relations, a few nights and away. Dwelling notes a conſtant, and not a tranſient act of God; God will for ever keep houſe with the humble ſoule, when once they meet, they never part: There is no ſuch way to be rich, as to be poor and low in our owne eyes; this is the way to injoy his company in whom all treaſures are.
Fourthly, Improve the riches that you have.
Improve that knowledge, that faith, that light, that love that you have. Thoſe that had two Talents, did by the improvement of them, gaine other two; and thoſe that had five, did by the improvement of them, gaine ten. Prov. 10. 4. The diligent hand maketh rich. Take hold of all opportunities to inrich your ſoules with ſpirituall riches. Men will The …ad…x H…r…ts, is to … dig in the ground for gold, whence …, fine precious gold Prov. 16. 16. The neglect of golden ſoul inriching opportunities, has made many a mans life a hell; yea, many a Courtiers life a …ell, as all know, that know any thing of Hiſtory, &c.eaſily, readily, greedily, and unweariedly cloſe with all opportunities, wherein they may get earthly riches, and why ſhould not you be as diligent in taking hold of all opportunities to enrich your precious ſoules? Is not the ſoule more then rayment, more then friends, more then relations, more then life, yea, more then all? And why then doe you not labour to inrich your ſoules? Thou wert better have a rich ſoule under a thred-bare Coat, then a thred-bare ſoule under a ſilk or golden Coat. If he be a Monſter among men, that makes liberall proviſion for his Servant, his ſlave, and ſtarves his wife, what a Monſter is he that makes much proviſion for his baſer part, but none for his noble part? A ſloathfull heart in the things of God, is a heavy judgement. Prov. 4. 31. I went by the field of the ſloathfull, and by the Vineyard of the man voyd of underſtanding, (Or as the Hebrew hath it, The man that had no heart, that is, to make uſe of his Vineyard) and loe it was all growne over with thornes and nettles, &c. O the luſts, the wickedneſſes that will overgrow ſloathfull, ſluggiſh ſoules! Spirituall ſluggards are ſubject to the ſaddeſt ſtroakes: Oh the deadly ſins, the deadly temptations, the deadly judgements that ſpirituall ſluggards will unavoidably fall under! None ſuch an enemy to himſelfe, none ſuch a friend to Satan, as the ſpirituall ſluggard. 'Tis ſad to think how the riches of Chriſt, the riches of Conſolation, the riches of Juſtification, the riches of Glorification are brought to many mens doores, and yet they have no hearts to imbrace them; no judgement to this. Wherefore is there a price in the Prov. 17. 16. Wealth without wit is i…l beſtowed, &c.hand of a foole to get wiſedome, ſeeing he hath no heart to it? Well, ſpirituall ſluggards, remember this, When your conſciences are awakened, this will be a ſword in your ſoules, that you might have been ſaved, you might have been ſpiritually and eternally inriched, but that you have trifled and fooled away golden opportunities, and your owne ſalvation.
Fifthly, Walke uprightly, holily, and obedientially.
If ever you would be ſpiritually rich, look to your walking; 'tis not the knowing ſoule, nor the talking ſoule, but the cloſe-walking ſoule, the obedientiall ſoule, that is in ſpiritualls the richeſt ſoule. Others may be rich in notions, but none ſo rich in ſpirituall experiences, and in all holy and heavenly grace, as cloſe-walking Chriſtians. Pſal. 84. 11. When my heart is coldeſt and higheſt, I preſent God to my ſelf under the notion of his greatnes; but when my heart is looſe and fearing, then I preſent God to my ſoul under the notion of his goodneſſe, ſaith Luther.The Lord will give grace and glory, and no good thing will he with-hold from them that walke uprightly. The upright walker ſhall be both of his Court, and Councel, he ſhall know any thing, and have any thing. In John 14. 21, 23. compared. If any man love me, he will keepe my Commandements, and I will love him, and my father will love him, (what then?) we will make our abode with him, and will manifeſt our ſelves to him. Certainly they cannot be poore, that injoy ſuch Gueſts as theſe; they muſt needs be full, who injoy them that are fullneſſe it ſelfe; God and Chriſt are overflowing Fountaines, and holy ſoules find it ſo.
Sixthly, Be moſt in with thoſe ſoules that are ſpiritually rich.
Let them be thy choyceſt Companions, that have made Chriſt their chiefeſt Companion. Doe not ſo much eye the outſides of men, as their inſide, look moſt to their internall worth. Many perſons have an eye upon the externall Garb of this and that Profeſſor, but give me a Chriſtian that minds the internall worth of perſons; that makes ſuch as are moſt filled with the fullneſſe of God, to be his choiſeſt, and his chiefeſt Companions.
In Pſal. 16. My goodneſſe extends not to thee, ſayes David (now David ſpeaks in the perſon of Chriſt) but to the Saints that are in the earth, in whom is all my delight. There are Saints, and there are excellent Saints; now thoſe are the excellent ones, that are moſt rich in Heavenly Treaſures; and theſe you ſhould make your boſome friends, your choyceſt Companions. Prov. 13. 20. He that walketh with wiſe men ſhall be wiſe. That is, he ſhall be more wiſe, more humble, more holy, and more abounding in all ſpirituall riches. The word Rolech that is rendred walke, is an Hebrew Participle, and ſignifies walking; to note to us, that 'tis not he that talks with the wiſe, nor he that commends the wiſe, nor he that takes a ſtep, or two, or three with the wiſe, that ſhall be wiſe, but he that gives up himſelfe to the ſociety and company of the wiſe, that ſhall be more and more wiſe, more and more gracious, more and more holy. He that cometh where ſweet Spices and Ointments are ſtirring, doth carry away ſome of the ſweet ſavour, though himſelf think not of it. The Spouſes lips drop as the Honey-comb, Cant. 4. 10. the tongue of the juſt is as choyce ſilver, he ſcaters pearls, he throws abroad treaſures where he comes. Prov. 15. 7. The lips of the wiſe diſperſe knowledge. (The Hebrew word is a Metaphor from Jezaru, from Zarah.ſcattering abroad with a Fan; or from Seedſ-men ſcattering abroad of their ſeed in the furrowes of the field.) They ſcatter their light, their love, their Experiences, among thoſe with whom they converſe, as Seedſ-men ſcatter their ſeed in the field. Chriſt ſayes his Spouſes lips are like a thread of The very He… then man could ſay, (Quando ſapiens loquitur aulea animi aperdit) When a wiſe man ſpeaketh, he openeth the rich treaſures and wardrobe of his mind, &c.ſcarlet, with talking of nothing but a crucified Chriſt; and thin like a thread, not ſwell'd with other vaine and wicked diſcourſes.
The old zealous Primitive Chriſtians did ſo frequently, and ſo effectually mind and talke of the Kingdome of Heaven, and of the riches and glory of that State, that the Ethnicks begun to be a little jealous that they affected the Roman Empire: when alaſſe their ambition was of another and a nobler nature. Pſal. 37. 30. The mouth of the righteous ſpeaketh wiſedome, and his tongue talketh judgement; for the Law of the Lord is in his heart. Prov. 12. 18. The tongue of the wiſe is health, his tongue is a Tree of life, whoſe leaves are medicinable. No way to be rich in ſpiritualls, like being much in with ſuch precious ſoules, whoſe tongues drop marrow and fatneſſe.
Utterance is a gift, and dumb Chriſtians are blame-worthy, as well as dumb Miniſters. We ſhould all ſtrive to a holy ability and dexterity of ſavoury diſcourſe. If Chriſt ſhould come to many of us, as he did to his two Diſciples (in that laſt of Luke) on Sabboath-dayes, and other times, and ſay to us, as to them, What manner of communication had ye, or have yee? Oh! with what paleneſſe of face, and ſadneſſe of countenance ſhould we look? The ſtory of Loquere ut videam, is common, Speake that I may ſee thee, ſaid Socrates to a faire Boy. When the heart is full, it overfloweth in ſpeech; we know Mettals by their tinkling, and men by their talking. Happy was that tongue in the Primitive time, that could ſound out Aliquid Davidicum, Any thing of Davids doing; but much more happy is he that ſpeaks out Aliquid Chriſti, Any thing of Christ, from experience.
Seventhly, If ever you would be ſpiritually rich, Then take heed of eating, or taſting of forbidden fruit.
This ſtript Adam of his Crowne, of his Jewels, and of all his rich Ornaments in a moment; and of the richeſt and Becanus tells us, That the Tree of Knowledge was Ficus indica, and that it bears many leaves, and little fruit; and ſo 'tis with thoſe that taſt and eat of forbidden fruit, &c.greateſt Prince that ever breathed, made him the miſerableſt Beggar that ever liv'd. O take heed of taſting of poyſon, of eating of poyſon. A perſon that hath eate poyſon, will not thrive, let him take never ſuch wholſome food; the choyceſt Cordials will not increaſe blood, and ſpirits, and ſtrength, but the man will throw up all. Poore ſoules that have been taſting of poyſon, are apt to find fault with the Miniſter, and ſometimes with this and that as the cauſe of their not growing rich in ſpiritualls: When alaſſe, the onelyonly cauſe is their eating of poyſon. Theſe are like him in Seneca, that having a thorne in his foot, complained of the roughneſſe of the way, as the cauſe of his limping. Sirs, 'tis not the Miniſter, nor this, nor that, but your eating of forbidden fruit, that is the cauſe of your non-thriving in ſpiritualls. Sin is the ſouls ſickneſſe, and nothing more prejudices growth, then ſickneſſe. Chriſtians, if ever you would be trees, not onelyonly having the leaves of honour, but the fruites of righteouſneſſe, then take heed of ſin, abhor it more then hell, and fly from it as from your deadlieſt enemy, &c.
Eighthly, and laſtly, Be ſure to maintaine a ſecret trade with God.
You know many men come to be very rich in the world, Acts 10. 3, 9. Gen. 21. 33. Exod. 14. 15. 1 Sam. 1. 13.by a ſecret trade: Though many have not ſuch an open trade as others, yet they have a more ſecret Trade, and by that they gaine very great Eſtates, as many of you here in London know by experience. Take it friends as an experienced truth, there is no ſuch way under heaven, to be rich in ſpiritualls, as by driving of a ſecret Trade heavenwards. 'Tis true, it's good for men to attend upon this, and that, and the other publick adminiſtration; for in all Divine adminiſtrations God ſhewes his beauty and glory; I, but ſuch that delight to be more Pſal. 63. 2, 3. Pſal. 27. 4. Pſal. 84. 10.upon the publick ſtage, then in the Cloſet, will never be rich in ſpiritualls; they may grow rich in notions, but they will never grow rich in gracious experiences. Oh! God loves to ſee a poore Chriſtian to ſhut his cloſet doore, and then to open Mat 6. 6.his boſome, and poure out his ſoule before him. God hath very diſcoveries for ſoules that drive a ſecret Trade. The beſt wine, the beſt dainties and delicates, are for ſuch: And I never knew any man or woman in my life, that was richer in grace, then thoſe that were much in cloſet communion with God. Much of a Chriſtians ſpirituall ſtrength lyes in ſecret prayer, as Sampſon's did in his haire. Nothing charmes Satan, and weakens ſin, like this: Secret Prayers are the pillars of ſmoke wherein the ſoule aſcendeth to God out of the wilderneſſe of this world. Secret prayer is Jacobs Ladder, where you have God diſcending downe into the ſoul, and rhe ſoule ſweetly aſcending up to God. No way to be rich in ſpirituals like this, therefore be ſure to maintaine and keep up a ſecret Trade between God and your owne ſoules: Oh let God heare often of you in ſecret. In Cant. 7. 5. The King is held in the Galleries. Oh! in the ſecret walks, the ſoule meets with the King of glory: Oh! there the ſoule hangs upon Chriſt, there the ſoule ſucks and drawes virtue from Chriſt, and there the ſoule is made rich with the riches of Chriſt, Chriſt is much delighted and taken with ſecret prayer. Cant. 2. 14. O my Dove that art in the clefts of the rock, in the ſecret places of the ſtaires (that art got into a hole) let me heare thy voyce, let me ſee thy countenance; for ſweet is thy voyce, and thy countenance is lovely. Secret meales are very fatning, and ſecret duties are very ſoule-inriching. Chriſtians, ſet more cloſe to 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.
The third thing I propounded to ſpeak to, was,