THE RICHES OF GRACE. DISPLAYED: The SECOND PART. In the great Instances thereof. 

In giving the Son.  
Sending the Spirit.  
Effectual Calling.  
God's Covenanting with Man.   By W. Bagshaw, Minister of the Gospel.  
LONDON, Printed for Ralph Shelmardine in Manchester. 1685.   

ADVERTISEMENT.  
Reader,  
THou mayst take notice, That the Reverend Author of this Book did begin to Publish something on this Excellent Subject, in a Book Entitled, The Riches of Grace Displayed, etc. in the Year 1674. To which this is a Second Part, proceeding on several great Instances to the fifth in number, which are mentioned in the Title page: To which will be added a Third Part, of five Instances more of the same Rich Grace, to wit, of God the Father's Justifying, Adopting, Sanctifying, Comforting, and Glorifying Persons. The Subject is of the highest concern; and this may be said of the handling of it, That it is fully, and yet briefly done. And the Reader may be assured, that as the price cannot be great, so he shall not pay for scarce a superfluous word in the whole. May God Bless it to the eternal Advantage of every careful peruser of it. Amen.   

ERRATA.  
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THE RICHES OF GRACE.. The SECOND PART.  1 John 4.10. 
Herein is Love, not that we Loved God, but that He Loved us, and sent His Son to be a Propitiation for our Sins.  
DId not Divine John carry Grace and Love in his Heart as well as in his Name? 
BP Brownwrigg.  It was well observed by one of great eminency, (and is worthy of the observation of others) that as he shared above others in the Love of his Saviour, he (above others) shown (as well as bare) Love to his Saviour. 
Jo. 13.23.  As he was the Disciple that Jesus Loved, 
He was a compound of Love and sweetness.  he was the Disciple by whom Jesus was beloved; and in the exercise of Love, his fellowship was with the Father, 
See Doctor Roberts.  as well as with the Son Jesus Christ. Witness this Epistle, 
1 Ja. 1.3.  and that part of it wherein my Text stands. And he who felt such pure flames in his own breast, was desirous to kindle the like in the breasts of others; thence doth he display the Love of God before 'em; His heart would not (easily) off from that Subject; and it kept his Pen to (and on) it. On that sweet string he struck in the Verse before this, and on it, he strikes again in this Verse, wherein,  
1. The Matter treated of is Love, Love in its height.  
2. The Matter of his treating thereon is, (as was usual with him,)  
1. Negatively, the excellency of Love lay not in men's Love to God.  
2. Positively, it lies in God's Love to Men. Of whose Love, there is an eminent instance, to wit, sending His Son to be a Propitiation for our Sins.  
The Text hath in it fair footing for sundry points or observations; but it falls for my present design, to touch only on this Doctrine.  
1. The sending of His Son to be a Propitiation for men's Sins, was an eminent evidence of the Rich Grace and free Love of God the Father.  
Of this person's Love doth the Text and Context much treat. That we are to take the word God therein personally for the Father, is argued from his being distinguished from the Son, and having that action which is especially appropiated to the Father, 
Differentia est per propria & appropriata. Bp. Prid. manuduct. p. 34.  ascribed to him, that is, sending the Son. Though there be no inequality among the Divine Persons (or Subsistents) there is an order, and the Scripture speaks of the first Person, 
Isai. 53.10.  as the first propounder (and mover) as to the work of Man's redemption. And when the Text saith herein is Love, or in this is Love, it speaks as much as I have put into my Doctrine. 
See the Eng. Annot.  I find it thus glossed on, The very nature of Love doth herein appear: One (I remember) expressed himself thus, This is Love worth pointing at; 
Mr. S. E.  what if I say, this is Love worth wondering at? it is much on this score especially that God the Father is styled Love, 
1. Jo. 4.8.16.  which is full of Love, Love itself.  
And in the foregoing Verse, it is said expressly, In this was the Love of God manifested, in this mainly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  though not in this only; in this above, and not only among other things, that he gave his only Begotten Son: 
1 Jo. 3.16.  So God Loved the World so wonderfully, so as cannot be (to the full) expressed or conceived. 
Here is a Sic without a Sicut.  So that good Men and Angels are filled with admiration. This Love had no precedent, 
Rom. 5.8.  and shall have no parallel. 
Commendabile reddit salus ad locum.  This commendeth (or rendereth commendable) the Love of God the Father particularly.  
That we may take a fairer view of this his Love, we will offer at the resolution of certain Questions.  
1. Who is it that thus declares his Love?  
Is it not God the Father? Did not the Son come (and was he not sent) out of His Bosom? 
Vide Amyraldi Thes. de peccato in Spirit. Sanctum.  Now, did not Man's Sin in violating the Law (and first Covenant) strike very fully at this Person, from whom (if we regard the order of the Persons in the Godhead) that Law and Covenant had the first rise? Had not He been what He is, if Man had never been? And could not He have Glorified Himself in Man's Damnation? 
Rom. 5 8.  Now, that He against whom Man had Sinned, should for Man provide a Saviour; that he who was provoked by the World, should send his Son for, as well as into the World; that he that is All-blessed, should bestow on provokers this prime Blessing, that he who could have honoured His justice should thus declare His mercy: Is not this wondrous mercy?  
The Second question is, Whom did God the Father send?  
Was it not His Son? and as is elsewhere expressed, 
Rom. 8.32.  His own Son, as the verse before the Text hath it, 
1. Jo. 4.9.  His only Begotten Son? Had He sent a Servant, there had been Grace in the business; there had still been more, had He sent one of those Men that are his Sons by the Grace of Adoption; or one of those chief Sons by Creation, the Angels. But His sending His proper Son, His Son begotten in a way beyond our expression, 
Modo ineffabili.  (or conception) not one Begotten Son of many, (and yet we find those that have many, loath to part with one) but an only Begotten Son, a Son of the same individual Essence with himself, 
Prov. 8.30.  a Son that from Eternity was with Him, and was His delight, His dear Son, 
Coloss. 1.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (or the Son of His Love) this is Grace to a wonder; and they that are made partakers of the saving benefit thereof cannot but wonder at it.  
The Third question is, What is employed in God's act of sending?  
Ans. 1. This Phrase must not have a force put on it. 
Philip. 2.6.7.  It doth not imply that the Son as God is at all inferior to His Father. 
Missio non tollit aequalitatem.  Among Men, one may be employed by and from others that are His equals. Nor doth it intimate, that the Son was at all averse to the work he undertook, His heart was in't.  
2. But it denoteth a decree and purpose (of the Father thus to employ His Son) which was from Eternity; and withal, that the Son as Mediator, was by the Father Commissioned to His work; and we find the Scripture laying no little stress as on the work of the Son, 
Heb. 10.10.  so on the Will of His Father. We may not well suppose, that the Son would come and become a Sufferer, without the consent of His Father: If He could have done so, would it have been of avail to Man's Salvation? He that came freely was authorized fully. Now that He should give him such a Commission as it were under Seal (the Scripture speaks of Sealing him;) 
Je. 6.27.  If also we consider, that it is said elsewhere, and just before my Text, 
Dedit non vendidit, dedit, haud concessit.  that He gave him freely (for what's freer than gift?) He gave Him, and sold Him not, he gave Him and granted him not; when Men were so far from deserving, that they could not desire Him; we have all reason to cry Grace! Grace!  
It's next enquired, Whither did God the Father send His Son?  
Was it not into the World, 
Jo. 1.14.  the poliuted World, 
1 Jo. 5.19.  the World that lay in evil as a Carcase lies in its filth; 
Sub potestate mali.  a World where he was to meet with the grossest abuses, to be dealt with as if he had not been worthy of it? 
Jo. 15.18.  A Prince's coming from a Palace to a Dunghill, was as nothing to this Condescension and Grace.  
The fifth Question is, For whom did God the Father send His Son into the World?  
Was it not for us? for the sake of such as we are?  
1. It was for us, 
Heb. 2.  and not for fallen Angels, Christ took not on Him the nature of Angels, He took not them by the hand, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nor was sent so to do. The Angels that fell, Sinned without a Tempter, and they perish without the tender of a Saviour. I am ware, that besides what is hinted in the last sentence, there are by some of the Learned some reasons (or congruities) produced, why God should rather pass by fallen Angels than fallen Man; but I fall fully in with such as would have Man to attribute this chief to His Will; 
So Mr. Hopkins.  (and good Will towards him.) He may think that if Angels had been Redeemed, they would have been larger Vessels of Honour; and did not Man Sin upon a small (and for aught we know the first) Temptation? Again, If we be from our hearts devoted to the Lord, it was for us more than for other Men, that the Son of God was sent. Though there be in Him (and in His Death) a sufficiency for all the World, 
Revel. 5.8.9.  (yea for a Thousand Worlds) yet the efficacy of His suffering, (and so of His Fathers sending) is peculiar to the Faithful. Can we refrain speaking of God's Grace, as exceeding Rich, when we see him preferring us above Angels, and many Men that are round about us? 
Gen. 32.10.  especially when having considered ourselves comparatively, we consider, 
Eph. 2.2.3.  that absolutely we are 1. Undeserving, less than the least mercy, and yet the objects of this greatest mercy; and 2. Illdeserving, that he should send His Son to redeem us, that might have sent His Wrath to consume us; we are delivered that might have been destroyed.  
The last question, which will call for the largest Answer is, For what end (or on what Errand) was Christ sent into the World?  
Ans. One main End (and Errand) is laid down in the Text, which whosoever well weighs, will cry out, Behold what manner of Love the Father hath bestowed on us, He was sent to be a Propitiation for our sins.  
We'll first consider the importance of the word Propitiation. And it is not doubted, but in it is a respect and allusion to such Propitiatory Sacrifices as were used and appointed in the time of the Law. 
See Dr. Stillingfleet against Crellius.  As there were gratulatory Offerings, wherein the Offerers testified their Love to God, with their thankfulness for his favours: So there were Expiatory Offerings, which tended to appease God, and apply the pardon of Sin to Men, and those were all of them Bloody ones; without shedding of Blood there is no Remission, said the Apostle.  
Accordingly, 
Heb 9.22.  Christ's being a Propitiation,  
1. Implies His being a sufferer, and that unto Death.  
2. His being substituted in the room, 
Idem  and so suffering not only for the good, but withal in the stead of Sinners; as the Sacrifices were slain, to prevent their being so that brought 'em.  
3. His so far answering and satisfying God His Father, and making a Compensation for the wrong done to His Law and justice, that on the score thereof, He is attoned, and Propitious and Gracious to believing Penitents. He is their Peace, 
Eph. 2.14.  the procurer and effecter thereof; what the Jewish Sacrifices were in type, He is in truth.  
I will not conceal, that such as are eminently judicious do judge, 
See Mr. Truemans' great Propitiation.  that in the word Propitiation there is an eye to the Mercy-Seat, or cover of the Ark, that Holy of Holy's; and questionless, Christ is in substance what that was in signification, and it's said, He is called by the Name of His own Type.  
1. That, as to the matter of it was of pure Gold; He is much more excellent (and lasting) than that.  
2. That in its use served to interpose betwixt men's sight and the Law of God which was in the Ark, Christ interposeth betwixt Christians and the Law, as condemning, and procures that His Father doth not look on and judge them according to it.  
I add, 
Scultetus on the Romans.  As the Ark (or between the Cherubims, that were at the ends thereof) God did common and meet with His people; 
Exod. 25.  In (and through) Christ it is, that they and He meet and maintain Communion together.  
And now we will make a little search, how Christ is said to be a Propitiation for our Sins.  
It is noted, 
Psal. 32.1.2.  that the Hebrew word Translated Propitiation, denoteth covering; and no doubt Christ doth cover our Sins from the avenging eye of God.  
But we will in our answer most regard the Propitiaton Offerings.  
Say, 1. They are not to be hear kened to, nor patiently heard who say, 

Non merita sed & peccata duxerunt.  
See Bish. Brownwrigg Sermons. pag. (mibi) 177. Ro. 6. last.   that some did procure so as to deserve this Propitiation; all having Sinned deserve punishment, even that that is everlasting.  
2. Our Sins made such a Propitiatory Sacrifice as Christ offered (and was) needful. Had not He been Sacrificed, we must have been Sacrifices to Divine wrath.  
3. The Lord who laid our Sins (in respect of the punishment due for 'em) upon Christ, 
Isai. 53.6.  upon His account taketh off the guilt of our Sins, and deals with us as to our Eternal state, as if we had not Sinned.  
It may be asked, Is not Christ a Propitiation for our Souls?  
I answer, He is so.  
This observation appears weighty; the Physician healeth both his Patient and his Disease; the latter by removing it, 
See S. R. on the Covenant.  the former by recovering him. Christ is a Propitiation, both as to our Souls and as to our Sins; our Sins He removes out of the sight of God, our Souls He restoreth to the favour of God.  
What if before I make a more formal Application of this point, I lead others in the way of this Meditation?  
Blessed Lord! thou Father of our Lord Jesus Christ! How is it, that I who hear so much of Thy Son, and of His being made a Propitiation, and sent by Thee for that end, so little, see thine exceeding Grace therein.  
And (in my mere impure naturals) am far from having the Bowels of a Child; but what other Father ever had such Bowelmercy's, as those which thou showest me through thy Sacrificed Son.  
Had He not been a Sacrifice, He had not been a Propitiation; I have read, and do believe, that though every Reconciliation doth not, a Propitiation doth imply a satisfaction made on behalf of Offenders: Undoubtedly, the Sufferings of Thy Son were in an Ancient Church well styled unknown ones. I cannot Fathom, or take a full Measure of the depths into which He Descended, when His Soul was made an Offering for Sin.  
But sure I am, the lower he stoops, the better thy Love may by every right Eye be seen. Thou wast pleased with His bruising, as it had a reference to my binding up. Was ever Love (save that of Thy Son, and Spirit one with Thee) like Thine? and that this heavy heart of mine was lifted up to Admiringsat, and Praises for it! Through Thy dear Son in whom mercy flows to me, let my Soul ascend and present her Acknowledgements to Thee! May Thy Love be shed abroad in mine heart.  
The first ace of this Point shall be of (and for) Caution.  
The first Branch is, Take we heed, lest we take occasion from this Doctrine, to think of the Love of God the Son or Holy Spirit, in a way of Diminution, because it presents the Love of the Father in a way of Exaltation. The Grace of our Lord Jesus Christ, 
2 Cor. 13. v. last. Rom. 15.30.  and the Love of the Spirit, are spoken of as eminent, and indeed as infinite. As there isno Division in the Divine Persons, so there is no Division in their Love to Men, but a distinction there is which is to be observed.  
The second Branch is, Beware we, lest by our looking at this very great instance of God the Father's Love, our eyes and minds be taken off from other Evidences thereof. His Love is Written (and should be read) in the Provision He makes for us, 
Psal. 68.19.20.  and the direction he gives to us daily. Though the Sun far outshines the Stars, the Stars are Lights; and though God's sending His Son, excel other expressions of His Grace, yet His Grace is showed, and to be seen in the lower tokens of it. 
Psal. 23.  David saw Divine goodness spreading his Table, and filling his Cup.  
The further Application of the Point, shall be reduced under Inferences of Truth, and Rules of Duly.  
The First inference is, The Love of God (particularly of God the Father) is of an elder Date, than the actual sending of Jesus Christ into the World; this doth flow from that, 
Gal. 4.4.  this was in the fullness of time, that was from Eternity. Though some who place the very nature of Love in delight, are less willing to grant, that any are beloved till they are Converted; yet my Text joins with sundry others that countenance this distinction. 
See Doctor Robert's Believers Evidences. p. 6.  There is a Love of benevolence which leads to that of complacence, of well-wishing that brings on that of goodliking; Love intended makes way for Love applied.  
I the rather insist on this, because,  
1. This much tends to quicken Persons to Duty, especially the grand Duty, Love to God. Should not their Love to Him be without end, whose Love to them was before times beginning? Love is no little valued for its Antiquity, 
1 Jo. 4.19.  and no Love of Creatures is in that point to be compared with the Love of God.  
2. This conduceth greatly to the Comfort of Persons. The best on Earth are aptest to complain of their unworthiness, to have the Love of God continued to 'em: Now this is cheering to such as are in their main desire (and design) for the Lord. He that Love 'em when they could have no worthiness, will not cease to Love 'em, though now they have none. Weaknesses in time shall not make void Love that was from Eternity.  
The Second Inference is, The Doctrine of the Socinians is greatly to be disliked (yea to be detested.) Is it not a body of Heresy? 
A. Bishop Usher. Dr Arrowsmith, etc.  Have not Divines of the first Rank, ranked it with Mahometanism? Here I will only point at its contrariety to the great point I am on.?  
1. Do they not deny Christ's being sent to be a Propitiation for Sin, when they affirm that He neither made Satisfaction to His Father by His Death, nor intended any such thing?  
Though the Scripture speak of His Dying for us, that is, 
Nostro loco.  instead of us, and for Sin, when He had none of His own to die for, yea for our sins, that is, to expiate 'em, 
1 Tim. 2.6.  and take off the guilt of 'em, so that He is styled a Ransom, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. Polhill.  one that put His Soul into the stead of ours, yet they assign other ends of His Dying, and exclude that great end of His being a Propitiatory Sacrifice, at which my Text points.  
2. And do they not make way, to their denying that Christ made satisfaction to infinite Justice, when they deny Him to be an infinite Person? They, what in 'em lies, degrade Him and deprive Him of the Honour of His Deity, 
Officio non Naturâ.  when they say, He is only God by Office and not by Nature. Had He not been very God, could He have made payment for the debts owing to God? And whilst they thus detract from the dignity (and death) of the Son, do they not draw a Cloud betwixt their Followers and the Love of the Father?  
Had He not been His Fathers own proper Son, and so of one and the same Nature with Himself, 
Isai. 53.10.  or had not His Death been an Offering for sin, His Father's Love had not broken out in such great Lustre.  
But if you will believe 'em, one great Motive which moves 'em to deny the satisfaction made by Jesus Christ, is, that the asserting of this doth directly thwart with the Grace of His Father: How (say they) can Redemption be of Freegrace, if it be through and for a full purchase?  
But doth not this set one part of my Text against another? and represents that as inconsistent with the Father's Love, that is rightly represented as the great proof thereof?  
According to the sentiments of our choicest Writers, I writ what followeth.  
1. It was wondrous Love in God the Father, that He would accept satisfaction at the hand of a Surety, when He might have exacted it at the hand of every sinner. 
See Mr. Bunsby on the Mediator. Mr. Trueman.  Though the payment made by Christ is valuable, yet it was Rich Grace that it was not refused.  
2. It was wondrous Love in God the Father, that this Surety His blessed Son, was so far of His own providing, that He is said to set Him forth, 
Rom. 3.25.  to lay help on Him. The Scripture speaks of Him as the first Motioner of this matter, 
Isai 53.10.  as having the first hand at (and in) the Covenant of Suretyship and Redemption.  
3. The management of redeeming work by the hand of God the Son, had the heart of His Father going along with every passage of it. It's called the pleasure of the Lord, His pleasure in the Abstract, that wherewith He is exceedingly pleased: He was pleased with putting His Son to pain, as it had a reference to the freeing of Sinners from it.  
4. It is a wondrous Love in God the Father, that He that gave His Son to obtain Redemption for Sinners, sends His Spirit to apply it to 'em. In a word, Salvation is not a whit less a Donative (or Gift) to us, because it was a purchase to Christ.  
The Third Inference is, It is no wonder that the Lord Jesus Christ is so precious to (and prized) by true Believers, well may they count Him their Honour. Do not the best of 'em most mourn, 
1 Pet. 2.7.  that they do not Love and value Him more? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
His Grace is spoken of as transcendent, and it bespeaks such a character.  
1. He came so, He came freely according as in the Volume (or head of the Book, 
Heb. 10.7, 8, 9  it is Written of Him. He was under no obligation to us, and His Father that sent Him did nothing like forcing Him.  
2. He knew well how costly the work of Redemption would be, and was foreseen coming, 
Cant. 2.8.  leaping on the Mountains of difficulty that were before Him.  
3. He also understood, that not a few would make light of Him, and His Sons Sufferings; and the best would be far from walking up to, and worthy of His Love. And had not His Grace been so great to us, yet His own excellencies had called for the best of our affections.  
But at present, we will present His amiableness in the Glass that is nearest us. 
Jo. 4.10.  This Doctrine teacheth us to set the highest esteem on Him. 
See Mr. N. Heawood on this.  Is He not the gift of God the Father? the chief comprehensive and conveying gift, the gift of His Heart as well as His hand? the Messiah, the sent and Commissioned one, to make peace between Heaven and Earth, and that by His being made a Burnt. Offering and Sacrifice, on the behalf of Sinners. Should not the Son of God's Love be highly beloved?  
The Fourth Inference is, Sin may well be called (what it is) the Evil. 
Rom. 7.  Surely the Apostle hath not wronged it, in saying that it shows itself exceeding sinful, and intimating that it cannot be called by a worse Name than its own. The evil of sin is seen in other Glasses, but in none more clearly than in that of the Gospel.  
That God the Father sent, and set forth His Son to be a Propitiation for Sins, doth speak and set forth the extreme evil that is in Sin. The Drowning of the old World, 
See Doctor Arrowsmith.  the Burning of Sodom are not such full Proofs thereof, as Christ's being made a Propitiatory Sacrifice, for the taking it away is. It was more that He who was the God of Nature should suffer for it, than if the whole Course of Nature had suffered.  
I look not on myself as one competent for the determining of that great suit that hath depended among great Divines, whether it was absolutely necessary, that Divine Justice should receive Satisfaction, that so sinful Men might receive Pardon; or in other words, Whether Gods punishing sinners, flow merely from His Will, or from His Nature also? 
Vel uno verbo. See norton's Orth. Evan. from Cal.  Whether He might (as some have said) have taken it away with a word, or that in order to the removal of it, blood (even the blood of one that as to His Person was infinite) was to go.  
These things (I with some confidence) Writ.  
1. The Holy Scriptures speak expressly, 
Exod. 34.6.  that God will by no means clear and acquit the Guilty; 
Heb. 9.22.  that without shedding of Blood, there is no Remission; and as Sin let in Death, there must be the Death of one able to make a Compensation to God, in order to the taking away sin; 
See Mr. Burgess on Justif. part 2.  and some think it less meet to dispute what God might have done, seeing He hath told us what He will do, and not do.  
2. There are not a few Phrases found in Scripture, 
Hebbak. 1.13.  that ascribe the punishment of sin to His Nature, and not to His Will only, and all are agreed, that God is in His Nature an enemy to sin; He is of purer eyes then to behold it, without bearing Witness against it, it shall not dwell with Him. 
Psal. 5.   
3. 
Ro. 1. last. Rarò antecedentem Scelestuns deseruit poena.  The very Heathens had apprehensions, that sin draws suffering after it as the Needle doth the Thread; they made account that Offenders were to smart.  
4. If we consider God as a Governor, and sin as a Crime (and violation of His Righteous Law) it seems very agreeable to the ends of His Government, 
See the Ark of the Covenant. part 2. and Doct. Tuckney 's determ.  and conducible to the Declaration of the Glory of several of His Attributes, that He should look for satisfaction for the injuries and affronts offered to Him.  
Yet I cannot gainsay those who say, that Gods punishing sin doth not so necessarily flow from His Nature, that there is not an order and interposition of His Will. He in the punishment doth not act as those natural necessary Agents, the Sun in shining and the Fire in Burning; for than He should punish every act (and degree) of sin, at the first, and to the utmost, which we see He doth not; and His threaten (at least sundry of 'em) show, what might justly be inflicted for sin, 
De jure.  not what shall be afflicted for it.  
1. That they who make light of sin (which alafs! most do!) would open their eyes (O that God would open 'em) that they might see God's anger smoking against it, as an evil and bitter thing; and that every Sinner must inevitably have died for ever, 
Jer. 2.19.  if the Lord of Life had not in Man's nature died, (and suffered) beyond what can be thought) for it.  
I the rather enlarge on this, because none will be so wrapped and ravished with the Love of God the Father, 
See Doct. Goodwin of Hell, p. 248.  as they who see that they deserved the hottest of His Indignation, and must have endured it, had He not sent His Son to be a Propitiation.  
And now I come to the second part of the Application, to wit, to Rules of Duty.  
The first whereof will respect all in general, to whose ears (or eyes) this shall come.  
There should be a restlessness in Persons, till there be in 'em an acknowledging, admiring, and improving of the Love of God, particularly of God the Father, and that it was so with 'em.  
1. The Love of God as breaking out in this great instance (and special Pedge) thereof is to be acknowledged. 
Ingratum si dixcris, omnia dixeris.  Ingenuous tempers incline Persons to own small kindnesses showed by Men; surely then, they cannot think they are of a Gracious temper, who overlook this exceeding great kindness showed by God. If God had required great things of 'em, they would not have done 'em, who will not do this.  
This acknowledgement should be  
First (and most) inward. 
Chrstus non patitur byperbolen.  The Soul, and all its Powers should be engaged in it.  
1. 
Can. 1.4.  The mind should apprehend (and esteem) it, as that that is undervalved, but cannot be overvalued.  
2. The Memory should retain lively and powerful Notions of it, and suggest 'em to Persons frequently.  
3. The Will should close with and embrace it, in consenting to Christ, and the Proposals made through Him.  
4. All the Affections should appear vigorously in this service.  
So far as Christ is present, He should be delighted in; so far as He is absent, He should be desired. Love should in both those ways act towards Him; Hope should expect great things through him; Fear and Hatred should be up, and at work to prevent sin, as displeasing and dishonourable to him, and to his Father that sent him.  
2. This inward acknowledgement of DIvine Love is to be Evidenced,  
1. In and by the Lip; 
Outwardly.  Grace poured into, should be poured out of the lips of Christians. The Spouses lips are as a scarlet thread, small and ruddy, 
Cant. 4.3, 11.  when she is uttering her Praises of the Son who shed his Blood, and to the Father that gave him.  
2. Yea (and mainly) in and by their Life. Persons walking should witness that they have rightly learned Christ: 
Eph. 4.20, 21.  He should be exalted in their Houses. The Father's Love should restrain 'em from sin, and constrain 'em to a course of Holy Duties.  
3. In a sincere and hearty resignation to him, and to his Father, through him. The whole Soul should close with, 
John 1.11, 12.  and accept of a whole Saviour. Those excellent ones, 
Mr. Blake, Covenant Sealed, etc.  who think that Faith as Justifying looks most at Christ as a Priest, and Redeeming sinners by his Blood, yet say, that the Faith which is Justifying hath respect also to his Prophetic and Priestly Office; and is for being taught and ruled by him. And this leads to the last Head, under this first Rule of Duty.  
4. The improvement of God the Father's Love should be showed in a cordial and constant Obedience to Christ. Of the Obedience of Faith we read, and without doubt the Faith will not carry to Heaven, 
James 2.  that doth not carry to Obedience. They that honour the Son, 
John 5.23, 24.  in complying with his Precepts, honour the Father that sent him. To Rule as well as recover Sinners; to save them in the way of Sanctifying them.  
The Second Rule of Duty, which doth also refer to all that shall be Readers (or Hearers) hereof, is,  
Persons should put this upon a fair Issue and Trial, whether or no they have yet answered the Love of God the Father, 
2 Cor. 13.5.  in laying hold of his Son, the great Propitiation.  
1. That I and others, when on this point, may be very serious: Is there not a cause?  
I shall before I lay down Marks (or Notes) of Trial, present some Motives to our Trying ourselves.  
The first Motive is, The Case is of great importance; and great matters are not to be slightly passed over.  
If we have not laid hold on Christ, 
1 John 5.12.  we are in as miserable a condition as can easily be thought of. If we have done it, and have not the knowledge of it, we shall be in a want of Comfort.  
2. The thing (if real) is knowable and discoverable. As there are Exhortations to Self-examination, 
2 Cor. 13.5.  as a Duty that lies within men's reach, so sundry in the use of it have been brought to know their state and frame.  
3. Through neglect of Trial, several (yea, most) Persons are at a loss, and know not their own selves.  
1. Some of the Children of the Bride-Chamber are in Mourning, because the Bridegroom is not with them; not so with them, as that they should discern him.  
But 2. far more err on the more dangerous hand; they presume, and take that for believing, and lay a false claim to the Lord Jesus, 
Rev. 3.17.  and say, They are rich, when they are miserably poor. Many have no more of Christ, save the Name of Christ; others have no more of him but the Notion of him; and a third sort have no more of him but the Vizor or appearance of him.  
4. Without diligence in this work of Trial, there is little hope that there should be a true decision and determination of the point.  
Where that Faith is that doth apprehend Christ, it may be but as a grain of Mustardseed, very small, and so lie less open to sight.  
2. There is a feigned and counterfeit Faith, that is so like the unfeigned and sincere one, that it must be a work of time (and care) and there is need of help from above to distinguish them.  
5. It is of great use (and advantage) to Persons to know how things stand with them.  
1. If they find they have not an Interest in this Propitiation, this may prove a good step towards the attainment of it, by putting on a Mournful Prayerful seeking after it.  
2. If they find that they are Persons of so good an Interest, how may their Hearts leap for joy? 
1 John 5.12.  He that through his Son is rendered Propitious and Gracious to to them, will at last confer Glory and Blessedness on them.  
The Marks or Signs which I shall lay down for Persons to proceed by in their Trying, will be couched under the four following Questions, wherewith I will adventure to pose every one that takes me for an Adviser.  
1. Hast thou felt (as well as seen) the need thou standest in of Christ's being a Propitiation, and thereupon an Advocate for thee?  
Hast thou seen thy sins as moats in the Sun abounding? Hast thou felt them as an intolerable burden on thee? Hath Divine wrath, as due for them, been frightful to thee? Dost thou own thy best done Duties as insufficient for the appeasing of Wrath, and satisfying of Justice, how good soever they are in their own place? Art thou afraid of setting them in Christ's place? Some things like these may be in Hypocrites; and those things may not at some times be so evident to (and in) true Believers as they desire: But where is there an Hypocrite that is poor in Spirit? 
Mat. 5.3.  Or a true Believer that in his ordinary frame is not?  
2. Dost thou, when alone (and meditating on the Rich Grace of God in Christ Jesus) cry out, O the depth! Are those thoughts in thee, that on a Deathbed were uttered by one of the ablest and choicest of young men, What me, 
Rom 7.24, 25.  Lord! why me? Shall such a one as I am have the benefit of this Propitiation? Would the Father give his Son, or will the Son give himself to me? Hypocrites are apt to admire themselves, and not Freegrace; or Freegrace in order to self-magnifying. Sincere Christians, when they dare not say they have embraced Christ, are apt to wonder that he is offered them.  
3. Hath thine Heart known what it is to be supported from the consideration of the Love of God, and his exceeding Rich Grace in his Son, when it hath been near sinking upon a sight and sense of the numerousness and heinousness of sin, that hath beset, yea, o'erturned thee? Canst thou remember the word (speaking of this Grace) upon which God hath caused thee to hope? 
Psal. 119.49.  When sin revived in Paul's sense of it, it was the discovery of abundant Grace that upheld him. 
1 Tim. 1.13, 14, 15.  The unsound Professor knows less of Heart-failures; and if he have apprehensions of Rich Grace, he is for making it a Cloak for sin: And the infirm Believer, that is less acquainted with Triumphs, is yet through the displays of Rich Grace, kept from being swallowed up of Troubles.  
4. Art thou desirous to have thine Heart raised and enlarged in love to God? Dost thou rejoice so far as any have reached Glorying Love? 
Mr. Baxter.  And when thou canst feel little more than what one styles Lamenting Love, are there some stir of desiring Love in thee? Art thou studious to please God? And best pleased with thine Heart when it is readiest to run in the way of Obedience to him? If thou lovest God, 
1 John 4.19.  it is from his loving thee first. If this Fruit grow in (and from) thou, thou art joined to the Root of Jess.  
When I have written all I can (yea, when able Writers have done so) many will trust (as they speak) and not try; they'll take it for granted, they have received Jesus Christ the Lord, though they have nothing like a Proof of it.  
Be it known, when men dare not bring their Gold to the Test, there is great cause to fear, it is not pure and right. 
John 3.20, 21.  Truth in the inward parts doth affect, and not avoid the Light.  
O that they who are willing to try, were Humble, did attend to the Rule of Trial, the Word of God, and did wait for the Spirit's shines on them!  
The Third Rule of Duty hath a particular reference to those that upon Examination do (or may) find that as yet the Love of God the Father, and his beloved Son, as a Propitiation, have not been believingly embraced by them.  
They should attend to the Advices that are most proper for them; whereof,  
The first is, Be they willing to entertain Convictions, that the Father's Love, and the Sons Blood, have hitherto been slighted by them.  
In order to their Conviction in general, I shall offer what follows.  
1. What mean those low thoughts they have of the everlasting Gospel, wherein Christ and his Father's Grace are revealed? The Feet of them that bring glad tidings, 
Rom. 10.14, 15.  should be beautiful in their Eyes, but their Faces are not. Light from Heaven should be welcomed on Earth; but (alas) it is not so.  
2. How is it, that when the Gospel finds some Entertainment in their Heads, it hath no better room and reception in their Hearts? Their Hearts do not burn within them, when the joyful sound is in their Ears. 
2 Thes. 2.10.  The love of that great Truth is not received together with it; nor indeed are such with whom I am dealing desirous it may be so.  
3. Are not those of them that have some Notions of the worth of Christ, far from a due and practical valuation of him?  
1. Will they sell all, that they may obtain the Pearl of great price? Is not there some sin or other in the Heart, 
Mat. 13.45.  to which it cleaveth fast, with which it will not part for Christ's sake? Flesh-pleasing, or Worldliness, or Pride bear sway in them.  
2. Are there not some pieces of Service which they will not touch with? especially those of a secret and inward Nature? Do they aright come to Christ, 
Mat. 11.28, 29.  who reject his Yoke?  
3. Do they when their Duties have been largest, and their gifts highest, keep up a sharp Appetite to Christ and Freegrace?  
And now I will offer some passages for the Conviction both of the Profane, and of those that are at best but Civilians, mere Moralists, or Formalists.  
And as to the former sort,  
With what face (or colour) can they say they have received Jesus into their Hearts, and have the Father's Love shed abroad in them, who are overmuch wicked, 
Eccles. 7.17. I remember with what seriousness a worthy Brother, Mr. H. Newcome Preached thereon.  as the Preachers Phrase is.  
1. Wallow in the mire of Uncleanness, or run into excess in Drink, or over reach those they Trade with, or inure their tongues to vain Swearing, Cursing, or Reviling.  
2. Add one of those Enormities to another, having on them sundry black and broad spots at once.  
And 3. Add Rebellion to sin, hating to be Reform; rising up against the Reproofs under which they should fall down. Is Christ an Head, 
Tit. 2.11, 12.  to which such Corrupt Members are joined? Is such ungodliness consistent with Graces Teaching? And so I fall on posing those who go no further than the form of Godliness.  
Who, 1. In abstaining from Evil, are only solicitous about abstaining from more open Evils. The filthiness that is in the Spirit (to wit, 
Contrary to 2 Cor. 7.1.  Pride, Malice, Lukewarmness, and Worldliness) they indulge.  
2. Their abstinence from evil is separated from diligence in good; they think it enough not to bear bad Fruit, though they be Barren as to what is good; as if not flying out into Rebellion was enough to make a good Subject. 
Mat. 3.10.   
3. In doing Duties, they are partial, picking and choosing, and only taking the cheaper; serving the Lord with what costs them least; not communing with their own Hearts in self-examination, not labouring to work truths upon (and into) their Hearts by Meditation; not keeping up a Watch and Guard over their Senses and Souls.  
4. They are not for exercising their Spirits in the exercises they are engaged in; 
James 5.17.  they are not for Praying earnestly (or in Prayer) nor for Praising God with their whole Hearts, nor for hearing, 
Psal. 9.1.  that they may Live.  
5. They when exercising some of the strength of their Spirits, are not for exercising the Graces of God's Spirit. They cannot call forth Faith, Love, and Zeal, who are void of them.  
6. 
Phil. 3.3.  They are not for exalting Christ above (and in the close of) Duties, nor glorying in him as the Lord their Righteousness, covering their sins, and presenting their Souls acceptable to God.  
Let these know, that as yet the Free grace of God in Christ hath not a special influence on them, nor are they peculiarly interested therein.  
The second Advice is, Be they persuaded to weigh well that their present state is not a state to be rested in.  
Be it known, that the slighting of Christ argues,  
1. An Understanding dangerously dark, that hath not discovered, 1. The indispensible want of him; that he is more needed than daily Bread. 
John 4.10  God can preserve men's Bodies without that, but will not save their Souls without him. Nor yet, 2. The incomparable worth of him. Did Men kow the gift of God, and how this Sun outshines all lesser Stars, so that they disappear at and on his appearance; they could not but fall in Love with him, and follow hard after him.  
2. It is also an Argument of an Heart desperately hard, hardened through divers Lusts; particularly through,  
1. Pride. The Heart thinks too highly of itself to go unto Christ, 
Rom. 10.3, 4. John 1.11  to be its Righteousness, and too meanly of his Service, to submit to him as its Ruler.  
2. Sensuality. It prefers filthy Puddles before the River of God; and had rather have its Residence in Sties, than in his pure presence.  
And it is a great Truth (but no great Wonder) that this sin doth immediately shut Persons out of Heaven, and under Wrath; what Remedy is there for those with whom the great Gospel-remedy is at an undervalue? Will not all the Curses of the Law (and with them an Anathema, 
1 Cor. 16.22.  Maranatha) fall on such as Love not the Lord Jesus Christ, nor have recourse to him, and to his Father's Love, in him, that they may do so? Whither will they Appeal, that are cast at the Mercy-seat?  
I will next apply myself to the notoriously Vicious; and oh that God would say to them, 
Micah 2.10.  Get ye from these Tents; Haste out of this Sodom.  
Know they, their Crimes are exceedingly aggravated from the tenders of the great Propitiation out of the Father's Rich Grace made to 'em.  
1. Are they not against clear Light? In this Glass may be seen, 1. How deep the stain and pollution of sin is, which only his Blood, who is God, can fetch out, so that it shall not be seen with an avenging Eye. 2. How greatly the Nature (as well as the Will) of God is against sin; yea, how all his Attributes oppose sin? 
Rom. 8.32.  He spared not his own Son, but gave him up to a Cursed Death, when he undertook to answer for it. 3. How willing (as well as able) both the Father and the Son are to receive Penitents into favour. Doth not Christ's death set out this to the Life, and with their Love is that of the Spirit presented in the Gospel? witness the moving Lamentations over sinners, 
Isa. 55.1, 2, 3. John 5.40.  the pressing Exhortations on 'em, and winning Invitations to 'em: And so,  
2. Are not their ill courses against dear Love, yea, against expressions of the highest Love, as to the spring Evidences and Effects of it? Do they not strike at the Heart of every Person in the Godhead?  
And will not these blows redound and fall on their Heads that give 'em? 
Mat. 1.21.  Will not this be the Condemnation of thousands? they (with the resistance of Light and Love) expected that God should save 'em in their sins, who would have have saved 'em from 'em.  
The Application is now to fall on those that rest on this side Christ the true Rest, though in those cleaner ways to Hell (as some speak) Civility and Formality. This is not their Rest, nor should be made so one hour. Till such Persons have Union to and Communion with Jesus Christ and his Father,  
1. 
Eph. 2.12.  They are in the World without God in the World: They have a better Air than Heathens, but have not better Hearts, at least not a better inward state than they. They have more Light, but not more Spiritual sight: They have more Church-Priviledges, but no more saving Grace.  
2. Their Services, how specious soever and taking with Men, are unacceptable to God, if we speak of full and absolute (and not of comparative) acceptance; their Fruit is not to Perfection, 
1 Pet. 2.5.  and will not be to Salvation, not growing on or from the Tree of Life.  
3. They have no Title to Heaven, 
John 3. last.  but are Children and Heirs of Wrath. Their Righteousness doth not exceed (probably it doth not equalise) the Righteousness of the Scribes and Pharisees. 
1 Thes. 1. last.  It is Christ alone that delivers from the Wrath to come, and he only delivers those that are in him.  
The last advice as to the unregenerate is, cry they, pray they, get they all their Friends to cry (and pray) for a change of their state and frame, that they may on good grounds say, that Jesus Christ is a Propitiation for their sins, and that the Father that sent him to be so, hath accepted him as such. O that the Lord, who employs one so weak as I am, would Honour me in making me an Instrument of their Conversion!  
1. Study they (to good purpose) that they do as really need an Interest in this Blessed Propitiation, as any in the World can do.  
1. Have they not many great sins to be removed off from their Souls, and out of God's sight? Did they not fall as far (and foully) as any in Adam? Did they not derive, as guilty Persons, 
Rom. 5.12. & 7.24.  so filthy Natures from him? Is there not in every one of 'em a Root of bitterness? Hath not this Root been fruitful in the unfruitful works of Darkness? If all their sins (particularly those of Omission) were set in order before 'em: If only those that have been more directly against the Love of the Father and the Grace of our Lord Jesus Christ, were presented to 'em, would they not be as a vast and terrible Army? And if the heightening Circumstances of 'em were showed together with 'em, would they not render 'em still more frightful?  
2. Be they fully persuaded, that no Righteousness which they can call their own, will avail or signify any thing, as to the atoning of God, and rendering him Propitious and Gracious to 'em. The Bed is too short, they cannot stretch themselves thereon: The Covering is too narrow, they cannot wrap themselves therein. The injured Justice of God being infinite, 
John 7.20.  cannot be righted by any finite payments made to it: Thousands of Rams, 
Micah 6.5, 6, 7.  and ten thousands of Rivers of Oil, are insignificant.  
3. Make they a just Account, that to their Salvation a renewing of their Natures is needful: As they are indebted, so they are diseased; as they need Pardons, so they need Cares; if God save 'em, he'll heal 'em.  
4. Doubt they not of the All-sufficiency of Christ's Propitiation, 
John 6.37 & 7.37.  or of the freeness of his Father to make over to 'em the benefit thereof, upon their coming in, and yielding themselves to him. Assuredly, if they can once get a sight of the face of Jesus Christ, 
2 Cor. 4.6.  they may with comfort behold the Glory of God in it. All the Divine Attributes will appear then amiable, all the ways of God will be rendered easy, and all the Providences of God will become profitable; even chastising one's or Rods will have Honey on the end of 'em, which they shall taste.  
5. That they may be brought nigh to the Father and the Son, and share in their Loves, wait they in the use of a plain clear practical Ministry, that the Holy Spirit may descend on 'em, and they may experience the sweetness and powerfulness of his drawings. God not seldom speaks to men's Hearts by his Ministers as his Mouth; and Oh that Persons longed to find the Holy Spirit!  
1. 
Eph. 1.17.  A revealing Spirit, showing 'em the King in his excellent enamouring Beauty.  
2. An inclining Spirit, bowing their wills, 
Psal. 110.3.  and bringing 'em over to embrace him whom they apprehend.  
3. An enabling Spirit, empowring 'em to come to him that is able to save 'em to the uttermost, from sins reigning Power here, as well as from its ruining power hereafter. O for a Spirit of Faith! Is it not much more precious than Gold or Pearls? Though it do not at all make the Propitiation for our sins, it makes it ours.  
Lest all I have said be as if it was unsaid to those who most need it,  
I shall (before I come to direct my Speech to the Regenerate) set before the Unregenerate, and such as continue to slight the Rich Grace of God in Christ, some moving Motives.  
One is, Death is on its way towards 'em, and every step they take they are a step nearer to it: Their Glass is continually running, and how few Sands remain in it, it is not for them to know. What if it should lay hold on them before they have laid hold on this Propitiation? 
Job 18.14  Would it not be as it hath been accounted of terrible things the most terrible?  
For, 2. if they come not to Christ, he will in Judgement come against them; and as he is the sweetest Friend, so he is the sorest Foe. 
Rev. 6. last.  The wrath of the Lamb is to Grandees that are to fall under it full of Terror. They that will not have him as their Saviour, cannot fly from him as their Judge. And to their shame and sorrow it will appear.  
1. This Judge is All-knowing: No sin hath been committed so secretly, as to scape his Cognisance. He will bring to light the most hidden works of Darkness.  
2. He is also most Just, and cannot be Bribed; nor will any make offers of that sort to him.  
3. He is Powerful, and they that fall into his Revenging hands can make no escape out of 'em: 
Isaiah 33.13, 14.  His displeasure which cannot well be endured, cannot at all be avoided.  
Thirdly, Will not the Torments which they shall be adjudged to have sundry of the sharpest stings in 'em?  
1. Will they not have the speculative knowledge of the great Love which God made offers of, that so their sin may appear exceeding sinful, 
John 3.19.  and their Sufferings most righteous? Knowledge shall be increased, that Sorrow may be so: Even where there is utter darkness, there will be light that is terrifying. The thoughts of Mercy that were most sweet in Life, will be more bitter than many Deaths, because it was rejected.  
2. Will they not have a sin to answer (and suffer) for, which is not chargeable on Devils, who never had Christ (and Grace in him) held forth to 'em? 
Heb. 2.3.  The Blood of Christ must needs lie heavy on those on whom the guilt of it lies, because the Merit of it was made light of.  
4. Yet the day of Grace lasteth, and the Door of Hope continues open. 
Isa. 55.7.  If the wicked forsake his way, and the unrighteous man his thoughts, and turn to the Lord, making the Son of God his Advocate, he shall in no wise be cast out. There is in Christ virtue to take away sins against Christ; and the Father's Bowels will yearn over a Penitent that hath been a Prodigal. 
Luke 15.20.  The Lord turn sinners, that they may be turned!  
The Fourth Rule of Duty hath a particular eye upon those that are Interested in the Son of God as a Propitiation, and consequently in the Love of his Father.  
They should be found attending to (and in) the Services that are proper to (and for) 'em.  
The first Service is, Musing on (and weighing) the exceeding great Love of God the Father, as manifested in Christ.  
Besides, what they have read under this weak hand concerning it, they are (here) to read thereof, as it is considered 
* This way the Text leads; so doth Rom. 5.7, 8.  comparatively.  
1. With the Love of Men to Men.  
2. With the Love of Men to God.  
3. With other expressions of the Love of God to Men.  
Hereby it will be evident, that this Love is a Nonesuch.  
1. What is the Love of Men to Men? Even of those whose Love is strongest, in comparison of this Love?  
Doth it not far surpass the love of the most loving Friends? Though Histories relate wondrous things concerning some that stood in that relation; and the Scriptures speak of 
* 1 Sam. 18.1. 2 Sam. 1.26.  the near bond (and tie) which Friendship knit between Jonathan and David.  
For, 1. Though in Friendship there is an uniting of Hearts, yet the Love we are considering caused an Union of Natures, of an infinite and finite one, 
Gal. 4.4. 1 Tim. 3. last.  of God and Man, in one Person.  
2. Friends may, and many times do see an amiableness (and so ground for Love) in another; but God saw no such thing in fallen Man: 
Ezek. 16. in initio.  He saw what might cause loathing, but could not see any Loveliness in him.  
2. Doth not this Love (far and far) pass the Love of Parents? Though we usually say, This Love descends, 
Amor descendit.  and its motion being downwards, is swifter and stronger. 
2 Sam 1.26.  The Love of Women (of Mothers that are Nurses) hath a peculiar accent on it.  
But, 1. When Parents Love their Children, 
Suum cuique proprium. Colos. 1.21.  they love their own, and such in whom they see their Image; whereas God loved sinners, when a lienated from him, and bearing a contrary Image to him.  
2. Nature leads Parents to love their Children; but God's Love to sinners is of pure Grace.  
3. The Love of Parents, even of Nursing-mothers', may decline; A Mother may forget a sucking Child: 
Isa. 49.14, 15.  But the Love of God knows no such declinings.  
3. Doth not his Love exceedingly exceed the Love of Husbands? 
Gen. 2.24.  who yet are nearer to their Wives than Parents are to their Children: Children are part of Parents; but a man's Wife is as himself.  
Yea, 1. Whereas there is a special relation which is the Foundation of the Husband's Love to his Wife: God loved 
* Amor benevolentiae.  sinners, when they stood in no special Relation to him, but were his utter Enemies.  
2. Many Wives are very lovely; but no sinners (as such) are so.  
3. 
Eph. 5.25.  Husband's are bound to Love their Wives; Gods Love of well-wishing to sinners is a most free Act.  
I may add, What is our Love to ourselves unto the Love of God, the love of his goodwill to sinners?  
Our Love is founded in Nature, and is withal subject to inordinacy: God's Love is most Gracious, and best ordered in all things.  
I now come to ask,  
What is the love of Men (of the best Men) to God, comparatively to God's Love to Men?  
I the rather insist on this, because my Text doth so; which saith, Herein is love, not that we loved God, but that he loved us.  
For, 1. God's Love to us is a leading Love: 
1 John 4.19.  At best, our Love to him is but an after-love. He drinks the first Draught, 
John 15.16.  we do but pledge him; He bestows Love, we do but 
* Amorem respondere. This way went Mr. S. E. at Mottram.  repay it.  
2. God's Love to us is a causing Love; ours is but a caused one. Ours is the Fruit, his is the Root. His more Glorious than the Sun, ours no more than a Ray. 
Col. 1.20, 21.  Our first disposition was not to love God, but to hate him.  
3. Though the expressions of God's Love to us be of Grace, yet Love is his very Nature; it is Essential to him. He is Love, 

1 John 4.8, 16. Essentialiter.  
Bishop Davenant on Colof. p. 27.   but in us love to him is but an accident and quality; we may have Love, but cannot say, we are Love.  
4. He is altogether lovely: All Beauties and Excellencies which should attract and draw out love, are found in him; He is worthy to be loved: He deserves far better love than we have for him; but, in ourselves considered, we are and have nothing that is Loveworthy.  
5. His Love (as hath been over and over hinted) is wholly free. 
2 Cor. 5.14.  Our love is in a sort (by and from the consideration of his) constrained.  
6. His Love is as a flame full of strength; whereas our Love labours under meanness, frailness, and feebleness, & is a spark amidst ashes.  
7. His Love was from Eternity, 
Jer. 31.3.  ours is but a Birth of time.  
8. 
Mal. 3.6.  His Love is unchangeable; ours is too subject to changes.  
The last comparison I would have my Readers to make, is between other manifestations of the love of God the Father, and this of his sending his Son to be a Propitiation.  
God's goodness invited him to make Man, 
Psal. 31.19.  and is seen in the work of Providence, as well as that of Creation; and in many Providential Dispensations it is very conspicuous and illustrious; but the brightest Beams break out in Redemption.  
1. Other works were from the Word of God; 
Acts 20.28.  this was through his Blood that is God.  
2. In other works men were not 
* Haud assistentes.  assisting, but this found 'em 
* Resistentes.  resisting.  
3. 
See at large Dr. Bates his Harmony.  In other works there was a display of some of God's Attributes; in this they are all displayed in their Glory. O that good men's thoughts stayed on this noble subject, till the fire kindled, and their Hearts burned within 'em with Love to the whole Trinity! and in particular, to the Father and the Son, who are in the Text (and Doctrine) more particularly treated of: And so I am led to touch on  
The Second Service, which the Regenerate, who are Interested in the great Propitiation, and the love of God that set him (and it) forth, should be diligent in.  
Their love both to the Father and the Son should be on the growing hand, and be in exercise.  
Their love to the Father should show itself in the next named Instances.  
1. In an humble and heart-breaking Confession of their sins against him. As a Flint may be broken on a soft Cushion, 
Luke 15.18, 19, 21.  so may an hard Heart upon the consideration of Divine Love, and that return of Love which it causeth. Tears are most of all Holy Water, when they flow from an Eye of Faith exercised on God the Father's Mercy, 
Rom. 2.4.  and the Sons Merit. God's goodness leads to Repentance those that have too much abused it.  
2. In a patiented and hearty submission to the Sufferings (and Correction) which this best of Fathers inflicteth. His Rods (being in the hand of Love) are to be kissed; 
Leu. 26.41.  and the Punishment of his children's Iniquity is to be accepted. They should learn of their elder Brother, readily to drink of the Cup which he puts into their Hand, 
John 18.11.  though it be a bitter one.  
3. In a cheerful active forwardness in doing the work which this Father cuts out for 'em, proving themselves Obedient Children. 
1 Pet. 1.13, 14. 2 Cor. 5.14, 15.  This great Stream and Torrent of Love should carry to an abounding in Obedience. What should they think too dear for him, who thought not his Son too dear to give to 'em?  
4. 
1 Thes. 1.4. Col. 1.13.  In an ultimate resolving of their Thankfulness to this Father, the Father of Mercies, from whom (if we regard the Order in the Trinity) they first arise; to whom (according to Scripture Order) thanks are first (and last) to be returned.  
5. In a prising other favours from this highest Father, according to (and on account of) this prime favour, the sending and Sacrificing his Son. 
Rom. 8.32.  Other things are choicer Gifts, because related to (and given with) this Person. From this Sun other Stars derive their Light; Christ is the Figure before the numbers of other Gifts that puts the great value on 'em.  
And so I come to show,  
That the Regenerate should in an eminent manner show their love to Jesus Christ.  
1. His Person should be as the Object (so in a sort the Centre) of their Affections. 
Cant. 5.16  He is altogether lovely; and to be loved accordingly.  
1. They should move towards him by degrees, 
Psal. 101.2.  so far as the enjoyment of him is yet wanted. The Husband's absence goes to the good Wife's heart. 
Cant. 2. last.  The Spouse desires Christ would be as a Roe for his swiftness in coming to her. Have not some, because they could not be so near as they desired to Christ and live, been willing to die, that they might be nearer him? Are not Duties (is not Heaven) most to be prized on account of 
* Phil. 1.23.  enjoying Christ?  
2. They should rest in him by delight, so far as he is pleased to communicate himself to 'em. The rising of the Sun of Righteousness on (and in) their Souls should make a day there.  
Doth not the Spouse speak in a triumphing way, when she saith, I am my Beloved's, 
Cant. 1.16.2.4.  and my Beloved is mine? Doth she not sit under his shadow with great Solace, and find his Fruit sweet to her taste? Is not his love to her better than Wine? And doth not his Sin-slaying and Soul-quickning Presence tend to satisfy her Soul as with marrow and fatness?  
Again, Christ's Practice should be the Copy of their Conversations. 
1 John 2.6.  He that was a Propitiation for, is to be a Pattern to 'em.  
Particularly, 1. In his exercising Compassion to self-opposing sinners. His Eye affected his Heart, 
Mark 6.34.  when he saw the multitude that wanted Spiritual Food, and Hearts to desire it. His Heart set his Eye on weeping over Jerusalem, 
Luke 19.41.  when he saw what her sinful Inhabitants would reduce her and themselves to.  
2. In his resisting the Tempter and his Temptations with the Sword of the Spirit, the Word of God: 
Mat. 4.  When the Prince of this World came, he could not overcome, nor stand before these Weapons, which were not Carnal, but mighty through God.  
3. In laying Zion's sorrows near his Heart. 
Isa. 63.8. Acts 9.4. & 10.38.  In all his Church's Afflictions he was Afflicted; was not the Head most sensible of Wounds to him?  
4. In conforming his will to that of his Father.  
5. 
Phil. 2.5.  In going about doing good. O that the same mind that was in his were in our hearts!  
The last Rule of Duty is for those that have the Grace to take and follow the good Advices that have been given.  
They may take my Doctrine as a Cordial: May they may find its cheering Virtue!  
1. Under all kinds of Discouragement and Distress. Whether, 1. They be from what they find without 'em. Do they meet with many, and those heavy Crosses? Yet the Curse shall not come to 'em. 
Gal. 3.12, 13.  He that was a Propitiation was also made a Curse for 'em, that they might be freed from the Curse due to 'em. The Love of God the Father shall not be lessened (or less manifested) because they are in Suffering: Parents Hearts use to be most open to their sick Children.  
Or, 2. If they have inward sorrows, and be acquainted with those troubles that follow the hiding of God's face, 
Psal. 30 6, 7.  they may write on it, They have not lost their Father's Affection, though they miss some desirable expressions of it. Shall not the Sun break through present Clouds? Will not the Son on account of his being a Propitiation, 
1 John 2.1, 2.  be an Advocate for 'em, that they may at last be comforted, and in the mean time supported?  
Again, From this Doctrine an Use of Consolation is rightly drawn as to those I am treating with.  
In all Duties, whether ordinary or extraordinary; whether Prayer, wherein they speak to God; or Self-examination, wherein they speak with themselves; or Hearing, wherein God speaks to them.  
Though none of these Duties have Perfection, 
Col. 2.10.  the Propitiation which God the Father hath received from the Son hath. So.  
I will give a further touch on one Ordinance, wherein the comfort of this Doctrine (to prepared Receivers) useth to flow freely, and that is the Holy Supper of the Lord, which is not to be perverted (as by the Papists it is) into a Propitiatory Sacrifice; but it is a Commemoration, yea, and withal a Communication of such a Sacrifice.  
Yea, 
See Doctor Cudworth  and is well called a Feast upon him that was Offered as a Propitiation; and so is to be Celebrated with joy and thankfulness, which the word Eucharist (which hath long been one of its names) implieth.  
Both the Elements, and all the actions about 'em, tend to fill their Hearts with gladness who use that Communion.  
1. Penitentially; 
Zech. 12.10.  looking with pierced Souls on their pierced Saviour.  
2. Applicatorily; putting the finger of Faith into his Wounds.  
3. Charitably; pitying their Enemies, as he pitied them.  
4. Longingly; 
Psal. 81.10.  that the Blessing of the Ordinance may accompany it. Is not Christ therein given to 'em, who was given for 'em? Doth not God the Father show that he is satisfied? And shall not this satisfy and solace 'em? And as in the Consecration they may see the Heart of God the Father, 
See Mr. Baxter in several pieces.  and in the Commemoration the fullness of the Son: So in the Communication it is made out, that the Spirit the Comforter is free to come from both with Comfort to 'em.  
O that mine own Heart had been more inflamed with God the Father's Love, and my Faith more exercised on his Son as Sacrificed, when I was writing thereof! O that my Readers Hearts may feel that force in these things which mine hath not!  
May the Lord, in whose hand all Hearts are, awaken those that have slighted Rich Grace! May Honest Hearts find that Grace as sufficient for, so effectual in 'em. Amen and Amen.   

A Third Instance OF THE RICHES OF GRACE.: TO WIT, God the Father pouring out his SPIRIT.  Zech. 12.10. 
And I will pour upon the House of David, and the Inhabitants of Jerusalem, of the Spirit of Grace—  
AS there are outbreakings of Light before the appearance of the body of the Sun; 
Ortus Solit luminis.  so there were outbreakings of the Gospel, long before the Sun of Righteousness his appearing in the Humane Nature.  
Though my Text was delivered in the time of the Law, the Truth delivered in it had a special respect to Gospel-times; and accordingly, I find that day found mentioned in the Verse before it Interpreted. 
Synops. Critic. from Drusius.  To strike all through as to that point, we read under the hand of the Evangelist S. John, that the latter part of the Verse before us was fulfilled, 
John 17.37.  when our dear Lords sides were pierced.  
One, 
Junius.  whose Praise is in the Church, is for observing the Parallels (and Agreements) between places in the Old and New Testament, hath told us, that the Jews themselves have not dared to deny that this Text hath its Eye on the Kingdom of Christ.  
I deny not that the words have first their face on the Jews; 
See Diodati, etc.  and some Divines conceive, they look as far as to that National Conversion of 'em, which not a few look for. Yet I affirm, that as the believing Gentiles are grafted into the same Olive the Jews were once in, 
Rom. 11.17.  so the Fruit of this Promise may be expected, and shall be reaped by 'em.  
One that excelled, hath said, 
Mr. J.C.  that by the House of David we are to understand the Church of Christ: 
Acts 2.1, 2, 3.  And was not this Promise (as well as that in Joel) in part fulfilled, when there was a plentiful effusion of the Spirit?  
If the shower fall on the Jews, sprinklings may be on other Nations. On this Promise I have all reason to write Precious.  
In which we have,  
1. The Donor or Giver, God the Father; not excluding the Son. He is the first Person in the Godhead; 
Acts 1.4.  and the Promise of the Spirit is called the Promise of (or by) the Father.  
2. The gift (as is hinted) is the Holy Spirit.  
3. The manner of the Father's communicating the Spirit, which is expressed by pouring out, and denoteth freeness and fullness.  
4. The Adjunct (or Epithet) of this Spirit: He is styled, The Spirit of Grace; not only as working Grace, but as given out of pure Grace.  
5. The Subjects recipient of the Spirit, the House of David, etc. Even such as had their Hands in the Blood of Christ. And now we have fair way and room for  
This Doctrine. The pouring out of the Holy Spirit is an eminent Evidence of the Grace of God the Father.  
As the Son, so the Spirit is his Gift.  
The first Quaere to be resolved is, What is here meant by the Spirit?  
And the first Answer is, I am not (nor are my betters) satisfied to go in their narrow Path that some take, who allow the Lord to make no further Promise of the Spirit, save of that general Grace and Aid of his, which leaves the refusers thereof without excuse; 
See Mr. Trueman, in all his Pieces.  as if none could expect such special efficacious overpowering Influences as do infallibly bring over Persons to God.  
Is not this to make the effusion of the Spirit rather an effect of Justice, than an issue of purely Free Mercy?  

* See Reverond Bishop Reynolds.  Is it not well accounted hard in those that dispute for their own Liberty as to receiving Grace, to deny the Lord his liberty as to giving it? Shall we say (or think) that he only gives 
* Posse, velle, non velle. See Phil. 2.12, 13. and Doctor Ward on it.  the power to will, but the act of willing what is spiritually good is without any peculiar causing of his? Doth not my Text clear this, that when God pours out his Spirit, he will attain an end and effect of the best kind? Persons shall look on Christ Believingly, and Repentingly mourn for him.  
The Second Answer is, I no way doubt, we are here by the Spirit to understand the Graces and Sanctifying Operations of the Spirit. Do not these most pure and blessed Streams partake of the Nature (and so of the Name) of the Fountain? The Child is called after the Father, and so is the effect after the cause, by a Figure much used in Holy Writ. 
Gal. 5.17. Mr. Norton. Orthod. Evan.  One who was Famous in both England's, by the Spirit understands the universal Created frame of inherent saving Grace. Of receiving this Spirit we are most capable, as it is also of inhering and increasing in us.  
The Third Answer, I see no cause to decline the Company of those great men, who hold, that where the Grace of the Spirit is given (and received) there is a peculiar presence of the Spirit of Grace, the Rivulets are not cut off from the River; and I find excellent ones willing to Interpret my Text of the Spirit himself, as joined with the Graces given by him.  
To prevent mistakes and misunderstandings,  
I add, 1. I am far from going so far as some have done, who have asserted not only a presence of the Spirit, but such a Personal Presence of the Spirit with the Sanctified, as that they become one Personally with him.  
Is not this Tenent rightly charged, 
By Mr. Barret.  as affirming an Incarnation of the Third as well as the Second Person in the Trinity, and the dwelling of the fullness of the Godhead in the Members as well as the Head of the Church? Can this be freed from the charge 
* By Mr. Hollingsworth.  of dividing the Spirit, and limiting him, or seeming so to do, whilst it affirms, that he is Personally here or there, in this and the other Saint, and is not in other places and persons.  
All care is to be had lest we debase the Spirit, or Deify the Spiritual.  
It is not to be thought, that the Spirit is so in any Persons, 
Troughton on Psal. 45.  as that he should be the immediate and formal exerter of their Acts. It is not he, but they, that Repent and Believe, though he worketh these works in and for 'em. 
Agens liberrimum.  Nor doth he work in any as a necessary and natural Agent, but in all he doth is a Volunteer and most free Agent.  
Yet, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 13. last.  I have long been satisfied, that the Communion (or Communication) of the Holy Ghost himself, as well as the Grace of our Lord Jesus Christ, and Love of God the Father, is with Gracious Persons.  
He himself is the Author, Upholder, and Perfecter of Grace. By him persons are quickened, strengthened, sealed, and comforted. They who had no touch of Enthusiasm (or Phanaticism) have made this Observation, that the Spirits inhabitation is spoken of as joined to the love of God, as shed abroad in the Heart, as distinguished from the New Man, 
Rom. 5.5, 8, 9 See Pool against Biddle.  from being in the Spirit. A late Famous 
* Doctor Tuckney.  Professor professeth his full belief, that the Holy Ghost himself is given to and dwelleth in Believers; and from their being styled the Temples of the Holy Ghost, it is genuinely inferred, 
Vide Baxteri methodum, part 2. pag. 216. ut foederatus operator.  that they stand nearly related to his Person; as on other accounts it is concluded, that he is nearer than we can think to his own Grace, and works in a Covenant-way on and in the Gracious.  
Some Proofs that the pouring out of the Spirit argues the Free Rich Grace of the Father, are now next us.  
The First whereof is drawn from the consideration of the Dignity and Office of the Spirit. As it is said of the Son, 
Phil. 2.  that he thought it no Robbery to be equal with God (that is, the Father) the same is applicable to the Spirit. And as he is a Person in the Godhead, he is that Person that applies the love of both the other Persons to us. 
Dr. Sibbs, Conc. ad lerum.  From the sweet dropper see words that bear this sense. All things proceed from the Divine Essence, by the Mediation of the Persons therein, and amongst the Persons in the following Order; from the Father, through the Son, by the Spirit. Is he not the Spirit of Grace?  
The Second Proof is fetched from our considering the meanness (yea, vileness) of the persons on whom the Spirit is poured before he is so. Are they not such on whom the Father might justly pour out his wrath? Are they not (Naturally) in their Blood? under guilt and filth? Was it not thus with those Inhabitants of Jerusalem, 
Zech. 12.10.  who were Crucifiers of Christ? The Spirit finds though he leaves not persons in a woeful (yea, wilful) state at frame.  
The Third Proof is founded on a due viewing and weighing in what manner (and measure) the Spirit is communicated: Is he not poured out most largely and plenteously? Is not he in those that are spiritual as a Well and Spring of Living Water? Is there not respect had to him, 
John 4.14. & 7.38, 39  when it is said, Out of their Bellies flow Rivers of living water?  
Is not every drop from the Spirit most sweet and gracious? What Grace is there then in Floods from him?  
The Fourth Proof ariseth from the Blessed Consequents and Effects that follow the pouring out of the Spirit: some of which are pointed at in the Context.  
1. Is he not in those that are his a spirit of Prayer? And are not Grace and Supplication joined together? 
Zech. 12.10.  I know the Spirit of Prayer is far, and far before the gift of Prayer; but what gracious Christian should not value both? Hath not he hath hath the Spirit of Prayer a Key to Heaven, and its Treasure? 
See Mr. Dod.  Was ever Man quite undone, that was in a Praying frame?  
2. Is he not also the Spirit of Faith? Doth he not open the Souls Eye, as well as unbare that Object its Saviour? Is he not the Spirit of Revelation? 
2 Cor. 4.13.  Doth he not help such as are stung with (and for) sin, to look on Christ, as satisfying Divine Justice, 
Eph. 4.17.  that he may satisfy Humane desire? And is not the look Healing?  
3. Is he not withal a Spirit of Repentance? Causing that mourning for sin that is of a Godly sort (or according to God) and savouring sweetly of his Grace; being Spiritual,  
1. As to the rise of it; being from him as working Conviction, which implies a clear abiding applicatory discovery of sin; and compunction, which carries in it griefs and fears.  
2. As to the grounds of it; being, 1. For sin, as crossing the Divine Law, and not only as procuring Divine wrath, and so is for the evil of sin, and for all sorts of sins. 2. For sin, as piercing Christ; and so hath love to him at the bottom of it, and will be as a Spring still flowing.  
3. In the Fruits of it; which are such as these: 1. Weaning the Heart in some good measure from the World, and moderating, 1. It's Joy in the enjoyment of it. 2. It's sorrow for losses in it. 3. Tending to break the Heart from sin. And 3. Rendering it more soft and flexible to God and Goodness.  
Now, who that gives what I have written the weight that belongs to it, that takes a true measure: Who the Holy Spirit is, and how, and on whom he is poured, being as Floods on dry and bad ground, and producing such an alteration thereof, and Fruits therein, can refrain from saying, Here's Grace to a Wonder?  
May this Holy Spirit, concerning whom I am writing, and others are to read, teach us to make a right  
Application; which shall be first by way of  
Information. Sincere Christians are under the greatest Bonds (and Obligations) possible to God, particularly to God the Father. Who can by searching find out how vastly they are indebted to his Grace? Have they not all of 'em received a measure of the same Spirit, 
1 Cor. 2.12.  though all of 'em have not received the same measure of the Spirit? Of his great Love in giving his Son, we have touched, In that he who gave his Son to obtain, should also give his Spirit to apply Salvation to 'em. They whom this Spirit animateth and acteth, are the Subjects, and should be the Trumpets of exceeding Rich Grace.  
Lest some that I have in mine Eye (and on mine Heart) should too (and in) their own wrong, put away this word and the comfort of it from 'em, and conclude, that they have not received the Spirit, I will take on me to pose 'em.  
If you had no measure or work of the Sanctifying Spirit;  
1. How is it that you daily groan (being burdened) under the weight of sin, even the body of sin which you bear about, and that with respect to the dishonour that thereby redounds to God? 
Rom. 7.24.  Dare you deny that it is thus with you? 
Gravia haud gravitant suo loco.  Or however your great desire is that it may be so; and can you affirm that sin is so heavy in its own Element, an unsanctified Soul?  
2. Whence is it that you see such a surpassing ravishing Excellency in Christ Jesus? That when you are not able to say, Your Beloved is yours, and you are his; yet you can say, You had rather have an Interest in him than a thousand Worlds? Is he not a Pearl in your Eyes? A very None-such? 
1 Pet. 2.7.  Not only as making Peace for you, but withal as bringing Power for subduing sin, and carrying on God's Service to you.  
3. Can you (as you feel you do) in some degree pant after Holiness and Pureness in your Spirits? Do you not Watch as well as Pray against Spiritual defilements? 
Phil. 3.3.  Are not your Souls for Spiritualness in Worship? Would you not have Faith and Love to influence the Duties you engage in?  
Tell me (if you can) where those Hypocrites dwell, in whom the three qualifications last named meet?  
As for Profane Persons, 
Procul hinc procul ite.  I may say to 'em, stand off, stand off: From this word which I have applied to these to whom it is proper; and harken to me, that God may hearken to you: The next word is very much for you.  
For the Second branch of the first Use is as followeth.  
They that are at a want of the Holy Spirit, may hence learn to whom (or whither) they should go for him. Should they not bow their knees, and with 'em their Hearts, to the Father of our Lord Jesus Christ, and cry, Pour, O pour of this Holy Water thy Spirit upon us?  
I should have more hope that this Use would be more useful to you, if once you well understand your own case and state. I may deal with you further about it ere long; at present I propound these Questions to you.  
1. How can you think having the Spirit consistent with such diligent service as the Flesh or the World have from you?  
2. How can you pretend to be inspired with the Spirit, that have not a great care to demean yourselves well towards the Spirit, and a fear to resist, yea, to quench or grieve him?  
And O that you would give this a serious thought! Can you with confidence look God in the face, or hope to escape his dreadful wrath if his Spirit be not in you? Can I see (or hear of) right relent in your Hearts for your miscarriages, with reference to the Spirit, and breathe in 'em, that he may breathe in you, yea and be a Guide and Governor to you; how joyfully and seriously would I commend you to (and commend to you) the Grace of God the Father, encouraging you to expect this great gift.  
1. Do not earthly Fathers (even evil ones) know how to give good gifts to their Children? 
Luke 11.13.  Will not the best of Fathers, the Heavenly one, give the Spirit to humble askers?  
2. Grace, though long slighted, 
Luke 15. per totum.  hath long Arms, and hath 'em open to receive poor Praying Penitents.  
3. 
Qui dedit gratiam desiderii, da hit gratiam desideratam.  Will not he that causeth Persons to desire his Spirit (if they follow on desiring) answer their desire?  
Seeing upon the Father's giving the Spirit to Persons, both he and his Son will be Honoured by 'em; and for his Son's sake he doth with his Honour give him.  
The second Use for Reproof: The first branch of the Reproof falls full upon them to whom the Holy Spirit, and the effusion (or pouring out) of his Grace is matter of Drollery and scorn. It is known, that the men of Rome call Protestant's in scorn Spiritists, 
See Mr. Brownsword against Popery.  for their speaking much and honourably of the Aids of the Spirit. May this Spirit reprove and convince 'em of this sinful sin! May they feel his humbling work, that so they may not fall under his destroying Hand! 
Mat. 12.31, 32.  Are not all the Persons in the Godhead wronged, when the Spirit is so? Will not Arrows shot at Heaven fall down on their Heads that shoot 'em? It is a Lamentation that any are so daring.  
The second Branch is for (or if you will against) those that make vain pretensions to the Holy Spirit, and his differencing workings, when indeed they are too much strangers both to him and them. O that they who cast off all (or at least most of) the Institutions of Christ, did not cry up themselves as men who have most of the Spirit!  
1. 
John 4.23, 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Doth Worshipping God in the Spirit exclude external Worship, pointed at in the Greek word?  
2. Doth the Spirit speaking in the Heart contradict his speech in the Scripture?  
3. Doth Baptism by the Holy Ghost shut out Baptism by Water?  
Doth drinking of (or into) the spirit, 
1 Cor. 12.13.  make against drinking the Sacramental Cup, that is set out by that very Phrase? Should not Spiritual Persons use and prise Spiritual Ordinances?  
The Third Branch of the Reproof falls to their share, with whom the Spirit of God and his Gracious Influences are at an undervalue. They neither have, nor desire to have him. Alas! Alas! is not this evidently their case?  
1. Who are sensual, 
Judas 19  living in Carnal Pleasures, being given up to 'em.  
2. Who are inspired with the spirit of the World; 
1 Cor. 2.12.  Earth, Earth, Earth, may be written on their Minds and Affections.  
3. 
Heb. 6.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Who are utter strangers (and that out of choice) to those first works of the Spirit, which accompany Salvation, or have it following 'em.  
1. Are they enlightened? Have they a sight of sin in its sinfulness? Of Christ in his Beauty and Glory? And of Holiness in its Excellency and Extent? Is their knowledge near so much as a spiritual one? Is it any more than a mere literal one? Hath it in it clearness of Light, 
See Doctor Arrowsmith's Armella.  which enables Persons to discern things that differ, or sweetness of taste for relishing what excels?  
2. Are they enlivened? Doth this appear?  
1. By their crying, or breathing in Prayer after spiritual things, 
Acts 9.11.  and Christ, with whom they are given.  
2. 
Natura principium motus.  By their motion in other Holy Duties; and by the vigour and constancy as well as freeness of it.  
3. By their sense of what tends to prejudice Spiritual Life. Hath not a little living Child a feeling of a small prick of a pin?  
4. 
1 Pet. 2.2, 3.  By their desire of proper Food and Nourishment, particularly of the sincere (and unmixed) Milk of God's Word, that they may grow thereby.  
Have they an inward concern about these things? O that there were such an Heart in 'em!  
May the Lord set this use of Reproof home upon those to whom it of right belongs!  
1. Shall slighters of (or mere pretenders to) the Holy Spirit be able to stand in Judgement? surely they will not. What then will be the end of those that take the scorners Chair, and play not only with sacred things, but also with this most sacred Person, except Repentance reach their Hearts?  
2. Will not this (to those that harken to him) sweet Friend, be found by those that abuse and undervalue him, a most severe Foe? Can Persons during this state endure the terrors he strikes into their Consciences? How then will they be able to bear his strokes to and in Eternity? May he (whilst Life lasteth) change 'em thoroughly.  
The Third Use is of or for Exhortation.  
The first branch thereof is more large and general.  
Be we all stirred up to put this matter upon a fair issue and trial. Is the Spirit poured out on us? Have we received the Spirit which is of God, yea, is God?  
I will (first) present some Considerations tending to excite us to this Trying, and to seriousness in it.  
The first is, Many trust very foolishly in trusting their own Hearts, 
Prov. 28.26.  which Naturally are untrue, and as far from goodness as from Truth. There were of Old those called Gnostics, and Montanists, who called themselves Spiritual ones, but very falsely; and at this day many strongly conceit, that the Spirit of God is in 'em; but put 'em on proving it, and you silence 'em.  
Secondly, There are in all of us (considered in our Naturals) Principles that lead us to a vain confidence, that we are Rich, 
Jer. 17.9.  and increased with Goods and Goodness: 
Ezek. 36.31.  And is it not a leading work of the Holy Spirit to show us our self-emptiness, and bring us to self-loathing?  
Thirdly, Is it not of sad signification when we decline all serious search and trial in the case? 
Psal. 26.2. & 139. last.  Did not the Man after Gods own Heart show what he was, by his desiring God to examine and prove him? Were not those Virgins far out, 
Mat. 25.  that looked not into their Vessels, to see what supply there was in 'em for their Lamps?  
Fourthly, God will to the quick try us. He may send on us such a sudden and sharp Affliction as will answer the name of a Temptation or Trial. He will certainly come to us by Death, 
Eccles. 12. last.  and bring us to Judgement; and then there will be a full and impartial decision of the matter. Then the Secrets of all hearts will be laid open.  
And now, marks (or signs) lie next us.  
And the first I shall name (which I shall do little more than name) having before given an hint of 'em, 
See Doctor Manton, etc. distinguished.  are exclusive ones: If they be upon Persons, they are void of the spirit of Holiness.  
To wit, 1. Walking after the Flesh, and fulfilling its Lusts. Hath the Flesh a full dominion within the Spirits Territories? 
Rom. 8.1.  Have they the Spirit whom the Flesh at a beck can command into its Obedience, 
Gal. 5.16.  so that they will run into excess, and be drunk, unclean, or lazy?  
The second is, Living in an ordinary and wilful neglect of Spiritual Duties, or however of Spiritual Graces in the use of 'em. Doth not the Spirit of Life (where he enters) bring his Law into the Heart? 
Rom. 8.2.  And doth not men's Closets and Houses savour of it?  
I next come to give some of those Marks which are good, but not conclusive.  
1. They may not have the Spirit of Sanctification who have had some of those preparatory works (as they are called) which Saints have. 
Acts 24.25.  They may have frights for wrath, that want fear of sin. They may have sorrows that have not Godly sorrow. They may be shaken, that are not settled on the Rock of Ages.  
2. They may be destitute of the Sanctifying Spirit, that have some desirable motions (and affections) from him. They may desire benefit by Christ, that have no real desire of Christ himself: They may desire him as a Bridge, on (and over) which they pass to Happiness, that do not desire him as an Husband, in whose Bosom they may eye, and whose Orders they may observe. They may love the Loaves, that do not love the Person of Christ; they may joy in some Gifts from him, that count not abiding with him joyful.  
And so I proceed to lay down  
Marks styled inclusive. They that carry 'em have received (if not a double) a larger portion of the Spirit, than sundry others who yet have received him. May those who will vouchsafe to read 'em, desire that they may bear 'em.  
The first is, An hearty and deep detestation of inward and thought-defilements, added to an escaping the gross Pollutions of the World. 
Psal. 119.113, 128.  Though David fell far and foully, yet, in his main course (and bend) he had an habitual (yea, and actual) hatred, as of every false way, so of every vain thought; and therein stood above many whose Feet are on Holy Ground. An eminent presence of the Spirit was with him.  
The Second is, A readiness in many cases to deny one's self, and part with ones own Right (and concern) not only for Peace sake, but chief for God's sake. 
Gen. 13.8.  Was not Father Abraham higher by the Head than most are that are his Seed, who not only yielded to Lot that was his Nephew, but also refused to touch any of the Spoils that were recovered in War, being first taken from the Sodomites? I know Balaam could speak words of self-denial, as if an House-full of Gold was as nothing to him, but it was because God made it too hot for him to hold; 
2 Pet. 2.15.  for in his Heart he loved the Wages of Unrighteousness. If a Person come to this, 
A meipso libera me, cried Luther.  that he fears the encroachment of self-ends, and is free to be taken off from self-willedness, and is Mortified as to self-advancement, a large measure of the Spirit is conferred on him.  
A Third is, Walking more evenly and uniformly than most do, who yet are in the Road to Heaven. 
Gen. 5.24. 1 Pet. 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  No doubt there were in Enoch's Age other upright Persons, yet on account of his outshining 'em, and out-going 'em in Obedience, he hath this High Character, That he walked with God. When a Person's Conversation, as to the several turn that are in it, are honest, and becoming the Gospel, and is so much all of a wellwrought piece that it is not easy for a Friend to find any thing that deserves a sharp Reproof, 
See the Life of Sir Nat. Barnardiston. and of the Lady Wharton.  or a Foe to quarrel with, any practice as inconsistent with saving Grace, a Person is verily filled with the Spirit.  
4. So is he that gives great Glory to God by exercising Faith in the face of many and great discouragements, was not this an Evidence that Abraham was fuller than many of the Holy Ghost, 
Rom. 4.19, 20.  in that he considered not his own Body, being then dead (as to the hope of begetting an Isaac, a Son of Laughter) nor yet the deadness of Sarahs' Womb? He did not so consider either of 'em, as not to rely on God for fulfilling his Promise in giving him Posterity: He believed in hope against hope, he set one God over against all Objections: His Faith removed Mountains out of his sight.  
5. They have the Spirit above many that are mighty in Prayer; that can humbly and earnestly plead in Prayer, 
Isa. 62.1.  filling their mouths with Arguments, giving God no rest, till he give in Spirituals to 'em, and look down on his Jerusalem with favour, 
Hos. 12.3.  being of Jacob's genuine Seed, that Wrestled till he prevailed, 
Gen. 32.24, 28.  and would not part with God without a Blessing.  
6. The Spirit also shows that he is eminently with (and in) those who being beset with Crosses, hold up, and hold out, gathering ground and strength, and losing nothing in the fire save their dross: Was it not thus with Joseph, 
Gen. 49.23, 24.  whose Bow abode strong when the Archers shot at him?  
7. They also are above many acted by the Spirit, 
Prov. 16.32. Tit. 3.2.  who have a more than ordinary command over their Spirits and Passions; and are for showing all meekness to all men, and that when not a few, 
Numb. 12.3.  nor those small provocations are given 'em. Was it not thus with Moses the Man of God who in his ordinary temper was to Temptations to Wrath, as moist wet Wood is to sparks, that quencheth, and is not kindled by 'em.  
8. The Holy Spirit doth eminently reside in (and influence) them who can stand in as fast Friends at the Throne of Grace, for those by whom their Earthly Glory hath been eclipsed, and those by whom they have been opposed and deserted. Thus was it with Samuel, 
1 Sam. 16.1. & 12.23.  that interceded so earnestly for Saul and the Israelites.  
9 So have they, who when they have acted (yea, and suffered) above many for God, do still set the Crown and Honour, as did Laborious Patient Paul, 
1 Cor. 15.10.  on the Head of Free Grace.  
10. So also is it with them who are desirous to serve God as they are capable on Earth, yet love the coming of Christ; and because they cannot get so near to him as they would whilst they live, 
2 Tim. 4.8.  are desirous to die, that they may be nearer him.  
11. This is also the choice, case, and state of those who highly esteem God's Ordinances; and yet if (to their sorrow) they be deprived of 'em, they can live upon the Lord, as a little (or great) Sanctuary. 
2 Sam. 15.25, 26.  May those good Persons, who cannot reach those greater measures mentioned, be reaching after 'em! And may none Bless themselves in their Hearts (or state) till they have on (and in) 'em those marks or signs of their having the Spirit, which go under the name of adequate and even; which all the Sanctified, and none but they, have.  
1. One whereof being led by the Spirit out of the love and allowance of sin, and out of confidence in self-righteousness and self-strength, unto the Lord Jesus, for himself, and for Righteousness and strength from him. 
John 15.5.  There is no Hypocrite that is for abiding in Christ; and there is no weak Christian that dare abide out of him.  
2. Another is, longing to find the workings of the Spirit more full and powerful. They who have known the gift of God, 
John 4.10.  are for ask larger draughts of the Water of Life. Hypocrites set stints and limits to themselves as to things of the Spirit: A little serves their turn, and usually they study 
* Minimum quod sic.  what is the very least and lowest degree in Grace, as resolving to sit down there; whereas weak Christians, though they may attain less, breathe after more, and have a real Spiritual Thirst on 'em.  
3. A Third is, 
Spiritus es tres delicatissima.  Having a tender respect to the most tender Spirit of God, and an Holy care (and fear) lest injury be offered him, and he be as much as by men he can be grieved by inward, and not only outward miscarriages. Hypocrites are daring and provoking; not trembling, lest the Spirits motions be quenched, and his Graces lie unexercised; and weak Christians accounting the Spirit their Friend, are (in their ordinary course) loath to displease him.  
The Second Branch of the Exhortation hath a particular respect to those who upon trial do (or may) find that they have not the Spirit, as to any special Interest in, and influence from him.  
Be they exhorted to wait in God's way, that he would pour out of the Spirit on 'em.  
Under this Head will fitly fall several Directions; the Lord direct 'em to their Hearts to whom they belong.  
The First is, Be they willing to see that the Spirit of Grace is not in 'em. Till their wants appear, a supply will not be sought. 
Mat. 9 12.  The whole feel not their need of a Physician, and so will not make out to and for him.  
Besides what I have offered for their Conviction before, I desire they would thus pose themselves.  
1. Do they study to show forth the Virtues of Christ? Who received not the Spirit by measure, 
1 Pet. 2.9.  from whom all his receive a measure of the Spirit. 
John 1.14, 16.  Is it in their Aims to be Humble, Meek, Pure, Compassionate, Active, and Heavenly as he was?  
2. Have they warm Hearts for such as are (and appear) Spiritual? Do they Love their Society in Spiritual Exercises? Do they not rather seek occasions against 'em, 
1 John 5.1.  and take up evil reports of 'em, and interpret their real weaknesses to be manifest Wickedness?  
3. Is Spiritual Worship (and Spiritualness in Worship) prized and panted after by 'em? 
Phil. 3.3.  Do they any thing like Worshipping God in the Spirit?  
O that they that have not the Spirit had their Eyes opened, and that state discovered to 'em!  
The Second Direction is, When once they feel their want of the Spirit, they should see what a miserable case that is, and tremble lest they live and die in it.  
Whilst they live.  
1. Can they carry on the death of any one sin? 
Rom. 8.13.  Will sin die of itself? Or by any Wounds save those which the Holy Spirit makes and gives?  
2. Can they expect that any Service in which he breathes not will be sweet and acceptable to God? 
Joh. 4.23, 24.  Doth he not seek such to Worship him as do it in Spirit?  
When they die (if they die as now they live)  
1. Have they either Title to, or meetness for Heaven? 
1 Pet. 4.14.  Doth not the Spirit fill all the Vessels of Mercy and Glory? Can they desire to stay in Heaven, if they had admittance into it, who want the Spirit of Glory?  
2. Is not wrath their Portion? Will not the Spirit for ever fill those with Confusion, that made void all his strive with 'em in order to their Conversion? Will he not be a terrifying Spirit where he hath not been a Sanctifying Spirit? 
Heb. 10.29.  And will not wrath lie heaviest on those that have made the greatest resistance to him?  
The Third Direction is, When a due sense (and fear) as to their present state is on 'em; cry they in the name of Christ unto God the Father, 
John 14.16.  that the Son may pray down, and the Father together with him may pour down the Spirit on 'em.  
Do they this, 1. Humbly and self-judgingly, 
Gen. 32.10.  in that they are as far as any can be from Meriting one blessed sprinkling or drop thereof. Are they not below the lowest Mercy?  
2. Earnestly and thirstingly: May they who have been as the dry, be as the opening Ground! May they be taught to Plead as well as Pray: O that the Teacher of Hearts may be their Teacher! May he put into their Mouths such Arguments as follow.  
1. Lord! the Promise of the Spirit is the grand Promise of the New Testament; we are cast under that dispensation; let us reap the Fruit of that Promise.  
2. Lord! As thy Spirit is a free Spirit, so the Promise thereof is a free Promise. It is made to the unworthy, and to needers. Now, into that count we fall.  
3. Lord! if we have the Communion and Communication of the Spirit, thou wilt have much Glory thereby; we shall then Crucify sin, carry on thy service, and exercise Grace; for thy Names sake give thy Spirit to us.  
4. Lord! though we do not deserve thy Spirit, we are sure we desire him; and we hope we do so, that we may be fit for the work thou assignest us. We have this desire from thy Grace; from it let us have our desire accomplished.  
5. Lord! Thy Providence did order that we should come under the Baptism which is by Water; when we had not a value for that Privilege, we were on the score (and presenting) of our Parents received into thy Church; will not thy Grace confer on us the Baptism of the Spirit, when we are brought to value it? And with our Persons to present our Petitions for it to thee.  
But methinks I hear some convinced drooping souls say, You would have us Pray (and Plead) for the Spirit; how can we do this without the Spirit?  
Answ. By a more common and general assistance of the Spirit; you may Pray for his special Influence.  
It may by such be further Objected,  
Though there be a Promise of the pouring out of the Spirit, we dare make no claim to it: The Promises are made in Christ, and made good to those that are in him; but we fear we are out of him.  
To such I say,  
1. 
Mr. Shepherd. Mr. Calamy, etc.  There have been (and are) choice Divines, who have held forth, that there are ablolute as well as conditional Promises. To be sure there are Promises of Grace, as well as Promises to Grace; and troubled Persons, that dare not claim a Title to the latter, 
Ezek. 36.26.  may desire an Interest in the former.  
2. 
Mr. How, of Blessedness.  So Rich is Divine Grace, that as an acute Writer writes, Unpromised Mercies flow on every side us; and Hope built on rational Probabilities, is well called the great Engine that moves the World, and should move the Objectors to pray for the spirit.  
3. They that dare not apply to themselves the Promise of God, 
Psal. 65.2. Soles audire, Pool ad locum.  considering the goodness of his Nature, and withal the Evidences thereof in his dispensations to Praying one's, have great encouragement to pray for his spirit.  
4. Can it be thought that any have strong break, and use earnest cries for the spirit, in whom there is not some special working of his?  
It may be, some will still Object against themselves, they have grieved, quenched, and resisted the spirit; is there any hope they should be made partakers of him?  
Answ. Their case, if truly represented, calls for deep Humiliation; yet on their being humbled, desperation must be watched against: Yet this free spirit is free to visit those that have carried untowardly towards him.  
May such Persons spread before the Lord their great Necessity, and his great Bounty! And when they most labour under a sense of their own unworthiness, make they mention of the All-worthiness of Jesus Christ: On this fair and broad bottom they may stand.  
O that they were loath to be driven away from the beautiful Gate of Mercy, or to be said Nay! what hope would their case have in it?  
The Third branch of the Exhortation hath a special respect to those who have a special Interest in the Holy Spirit, and know what it is to have him poured out on 'em.  
Be they excited to wait for further and fuller effusions thereof on their own souls. Have they felt blessed drops, they should desire to experience what floods and showers are.  
Motives thereunto.  
1. Hath not God the Father the residue, yea, the fullness of the Spirits Graces and Influences to Communicate? Is there not enough and enough under his Hand?  
2. Is he not as free as can be wished to fill those that are sensible of their defects? 
Psal. 81.10.  Hath he not bidden them open their mouths wide?  
3. Did not the Spouse of Christ (joined to him by the Spirit) desire that the Northwind might awake, 
Cant. 4. last. See Durham on the place. Rev. 22.17.  and the Southwind blow on her Garden? Which expressions are expressive of the various Influences of the Holy Spirit? Would not the Bride have Christ to come with further displays of his Spirit to her?  
4. Do not all the knowing know, that larger measures of the Spirit are necessary? Have they not Corruptions to subdue, Temptations to resist, Duties to perform, and Graces to exercise? None of which can be done further than the Spirit helps their 
Rom. 8 26.  infirmities, or 
* See Mr. Hollingsworth from the Word.  lifts up over against 'em.  
5. Is it not clear, that a large portion of the Spirit is as excellent as necessary? Is it not compared to Rivers of living, yea, to the best Wine?  
6. Will not this difference 'em from Hypocrites? Are any of that number willing the hand of the Spirit should be on their special sin? Or do they desire the Spirit may work in 'em Graces of all sorts?  
To wit, 1. Rooting Graces; Humility, and Self-denial.  
2. Raising Graces; Faith, Hope, Love, and Joy.  
3. Spreading Graces; Charity to all, and lovingkindness to Saints.  
Means for 'em now come.  
1. Wait they for further Communications of the Spirit in the low way of self-searching, and self-abasing; 
Psal. 10.17.  having a particular sense of their wants and weaknesses. Are not the low Valleys usually Richest, and best laden with Corn?  
2. Get they into the clean way of watchfulness. Be they duly afraid of obstructing and stopping the Passages through which God the Father useth to convey the Grace of the Spirit; which may be done,  
1. Through the thick clay of Earth, by letting their Hearts lie too near it.  
2. Through the foul Mud of any base Lusts (or inordinate appetite) by suffering it to enter into, 
Isa. 50.1.  and stay in their Hearts.  
3. Keep they in the Highway of Praises, for that communication of the spirit that is made to 'em. 
Psal. 67. latter end.  Are not their Hearts most meet to receive more when they are most enlarged in Thanksgivings for what they have received?  
Have they not matter and ground for high Praises?  
1. Doth not the Holy Spirit dwell in 'em? And doth not that imply,  
1. That he is very inwardly present with and near to 'em; 
Intimior intimo nostro.  He is nearer to their Souls than they are to their Bodies.  
2. That he abides with 'em. There is a fixedness and continuance in his Presence. He that knocks at the Doors of others Hearts, 
See Reverend Burgess on 1 Cor. 3. Pulsat aliorum corda. Dr. Sibbs.  makes theirs his House and Temple. He that moves others at times, will not remove from them, but stay with 'em for ever.  
3. That he exerciseth towards 'em much of Familiarity and Condescendence. He useth 'em as his special Friends, as those of his Family; they know such Visitations of his as others are strangers to.  
2. Will not the Holy Spirit work where he dwells, and so fitly furnish his Habitation? Will he not be to 'em,  
1. 
Rom. 8.14.  The most faithful Conductor? Shall they not be led by him?  
2. 
John 14.26.  The most seasonable Remembrancer. Will he not write Truths in 'em?  
3. 
Rom. 8.2, 16.  The most powerful quickener. Shall they not have Life abundantly?  
4. The most satisfying Witness. Will he not speak to their Hearts?  
Yet in all these workings he is a most free worker, taking his own way and time.  
4. Be they by no means driven out of the good beaten way of earnest believing Prayer. On their knees, and through their Saviour, cry they for the effusion of the Spirit.  
I add, That they may more feel the real effects of the Spirit, beware they of the Rock on which too many are split; to wit, making vain and groundless Pretensions to him and his Operations.  
And so in the close of this short Discourse, I will offer at the Resolution of some Questions or Cases.  
The First is, Are Persons at this day to look for new Revelations from the Spirit?  
Answ. 1. They are to look that the Spirit would reveal in 'em what he hath in the Scripture revealed to 'em; 
Eph. 1.17. Vide Arrowsmith, Tact. Sac.  but that he should add to the Canon and Rule of Scripture, and make new Articles of Faith, is not to be expected.  
2. 
Fish. Usher Dr. Winter, etc.  To some choice Favourites that have cleaved to the Scriptures as to matters of Faith, he hath strongly suggested what his Providence would do as to matters of Fact. This he may do to others.  
The second Case is,  
Is Duty never to be done save when Persons are under extraordinary impulses of the spirit to do it?  
Answ. 1. It is brave sailing before full Gales of this Wind; and sweet moving when he is sensibly the first mover.  
Yet, 2. 
1 Thes. 5.17.  The Spirit speaking in the Scripture calls us to Pray and perform other Duties, when there is an Opportunity for it; and this Call is to be Answered.  
The Third Case is,  
Is every impulse and strong motion to Prayer or other Duties to be Fathered on the Holy Spirit?  
Answ. 
See Mr. Hollingsworth. The late worthy Mr. Oldfield, etc.  This is utterly denied by the best Divines. Though Satan (being evil) cannot be the Author of Motions that are purely good; yet he may excite to a work that is for the matter of it good: And if we be moved unseasonably and unreasonably, we may fear his hand is in it.  
The Fourth Case is,  
What Use are we to make of those extraordinary motions which some have had to Actions in an ordinary way less defensible; as that of Phinehas, and that of Samson.  
Answ. We are to think they had full assurance those motives came from the Spirit; but ourselves should tremble, lest we touch with what we have not a clear word for.  
Now, the good Spirit, concerning whom these Pages are, breath in 'em, and in those that will give 'em a reading. The Lord grant that Writer and Readers may more than ever be filled with the Spirit! Amen and Amen.   

A Fourth Instance OF THE RICHES OF GRACE.: TO WIT, Effectual Calling.  2 Tim. 1.9. 
And called us—  
SUch are the difficulties and dangers that attend the Profession of Christianity (especially as to those Professors that are Preachers thereof) that all encouragements that are given prove few and small enough.  
Blessed Paul, who found that his Ministry drew down and derived 
* Totius mundi furorem. So Luther used to say.  the fury of the World upon him, being (at the time of his writing) a Prisoner, calls on his Son Timothy to fet his face on the Wind and Storms, and hold on in his Holy Warfare; being not only a Soldier, but a Commission-Officer, he should quit himself like a good man.  
And to that end, he sets before him how highly he (with others) was Privileged by, and thereby engaged to the Lord: In particular, he instanceth in his (and their) effectual Calling; and so gives us fair footing for  
This Doctrine. God the Father out of his Free Grace gives Persons a Powerful Call.  
1. That God the Father is spoken of in the Text, is well argued from his being distinguished from Jesus Christ.  
And 2. His Calling of Persons is denied to have its rise from their Works, and expressly affirmed to arise from his purpose and grace.  
Concerning the Calling of Persons, sundry distinctions are found; at some of which I shall point.  
1. 
Ad munus foedus. Acts 17.30.  It's either to Office or Grace.  
2. It is either general; so God calls all by the Gospel to Repent: Or particular, and so he calls his own Sheep (and Elect) by Name.  
3. It is either outward only, 
John 10.3.  to the Ear; or inward also, to the Heart.  
4. It is either extraordinary, 
Mat. 20.16 Acts 9.4.  as Paul was called by a voice from Heaven; as was that Ancient that was bidden 
* Tolle, Lege.  Take and Read; and directed to the Verse that turned him: Or ordinary, by the Ministry of the Word.  
5. It is either ineffectual, or effectual. 
Ex effectu vocationis. Hoornbeck Instit. p. 342.  Some are barely invited, others answer the invitation.  
Some so far answer the Lord's Call, as to come to the Profession of Christ, and external Communion with his Members; and so are of the Church considered as visible. 
Idem 343.  Others so answer it, as to come to the possession of Christ, having inward Communion with him as their Head; and so are of the Church considered as invisible.  
My short Treatise is to run concerning those that are so called, 
Rom. 9.6.  that they are chosen, being Israel, or Israelites indeed, and not only of Israel.  
And now we will inquire what is employed in the Notion (or Phrase) of Effectual Calling?  
For Resolution whereof I shall lay down some Positions.  
The First is, Men in their mere Naturals are afar off from God. O that they considered this! 
Eph. 2.12, 13, 14.  We do not use to call those that are at hand and near us. Though God be nigh to all, as to his Essence and Providence; many, and many are far from him, as to their Choice and Affection: They are in the World, without God in the Word; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they are so willingly, and so in a sort Atheists.  
The Second is, No mere Humane voice, no word of Man can (or will) reach those that are in that state. 
Isa. 43.8.  They are as unwilling as unable to come in of themselves; and so a strong and loud Call from God is needful in the case. Is there not a stone in men's Hearts that may be called (as one we have read of is) the deaf stone? 
In Heylin.  
Psal. 58.4, 5.  It renders 'em like the deaf Adder, they hear not Spiritual Charmers.  
The Third is, Though men cannot, God can speak home to the Hearts that are hardest of Hearing. Is not his voice attended with Power? 
Psal. 29.3, 4.  Are not the Spiritually deaf and dead made to hearken to it? As none hath an Arm like Gods, 
John 5.25.  so none (whether Men or Angels) have a Tongue like his. Was not his Word a Creating Word? And is it not an effectually calling word?  
The Fourth is, When God speaks to persons powerfully, he speaks to 'em particularly, even to every one of 'em by Name; and doth in effect say, 
So said Rousing Fenner.  Thou art the Man, Thou art the Woman, with whom I have to do. Too many put off the Word of God from 'em; 
Acts 13.46.  and count the great things of his Law a strange thing, or things wherein 
* Hos. 8.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Septuag.  the concern of others lieth; but those whom God calls in the sense of my Text cannot do so, they must hear and Answer.  
And so the Fifth is, Upon this Call persons come out of their former respect to their sins, and confidence in themselves, unto Jesus Christ, that they may be and abide in him. They that have sitten general calls to them among others, cannot but stir when God directs this peculiarly to themselves. 
1 Thes. 1.5.  Doth not Power go forth with the Word, so that it is a working Word? He saith to one, Come, and he cometh; to another, Go, and he goeth; and to a third, Do this, and he doth it: He so calls, that he Converts 'em.  
The Sixth is Ordinarily; this Call is given to Men that sit under the Ministry. I deny not the Lord's Liberty to go his own way; far be it from me to limit the Holy One of Israel! 
Micah 6.9.  I grant he makes good use of Rods; many have tasted Honey on the end of 'em. But is it not his manner by Rods to cause words to be more regarded? 
2 Cor. 10.4, 5.  Doth he not love to own and honour his own special Institutions; and speak by his Ambassadors, that are as his mouth?  
If any desire a further account concerning the Nature of this Call, they may do well to repair to the Catechism. On the description given therein of it, I shall give the hints that come next.  
First, Effectual Calling is a Divine work. A work of God on the Creature, 
Phil. 3.14. Opus ad extra.  and so the undivided work of all the Persons; though (according to my Doctrine) the Father (or first Person in order of working) is first in it. 
Ordine operandi, Wolleb.   
Clear it is, 1. This work flows from a Power that is Divine: Who short of the Almighty can so call as that men shall hear and live.  
2. This work hath its rise from Divine Pity. Who but he that is the God of all Compassion would so call those that have wilfully departed from him, and are prone to do so?  
Secondly, 
See Mr. Woodbridge, Firmin, etc.  Effectually-called Persons are convinced Persons. All that hear of Christ are bound to come to him; but none will come save those that see and feel a need of him. 
Mat. 11.28.  Is the Physician of Israel in great request with any save such as are sensible of their Souls Diseases? Doth not he especially invite the weary and heavy laden?  
Thirdly, 
Gal. 1.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  When God calls Persons so as to cause 'em to hear and come to him, he not only convinceth 'em of sin, but withal reveals his Son to, yea (and in) 'em. 
Acts 26.18.  He opens their Eyes whom he turns from the power of Satan to himself. Faith is a seeing Grace, and so is styled Knowledge. Do not they who choose Christ, see the greatest reasons for their Choice?  
Fourthly, They that are according to my Text Called, 
Velle naturae, bene velle gratiae, est.  have a change wrought in their Hearts and Wills. Though there is no force put on the faculty of willing, there is a blessed alteration of the quality of the will. 
Phil. 2.13.  They who still will freely, are enabled so to will the best good. 
Psal. 110.3.  Are not People made to choice purposes willing in the day of God's Power?  
For the demonstration of the truth of the Doctrine, I shall touch on two plain important Points.  
The First Point is, God doth give sundry persons an Effectual Call: Who can make a doubt of this, that well observes those effects that are as so many Evidences of it?  
To wit, 1. Mens leaving, yea, loathing those sins they once extremely loved; yea, being most set against ill ways they were most set on.  
2. Mens being for the denying (yea, 
Ezek. 36.26, 31.  dethroning) of that self, which was once their Idol; so that they who loved themselves more than God, would only love themselves in reference to God.  
3. Christ who was out of men's Hearts is highest in 'em. 
Cant. 5.10.  He in whom they saw no Beauty, is in their Eyes the chiefest of ten thousands. 
1 Pet. 2.7.  They greatly prise him, when they cannot clearly prove their Interest in him.  
4. Holiness and strictness which they formerly declined, is made their way. 
Isa. 56.4.  They choose the things that please God; and are grieved for their short failings as to following him.  
5. The setting forth the Honour of God (which before they slighted) is now much in their Aims and Designs. 
Philip. 1.10.   
The Second Point is, They who are Called, own their Being so to God's Free Grace.  
This will be evident,  
1. If we consider 'em absolutely. Are they not utterly unworthy thereof? Were they not most worthy to have been passed by; yea, 
Psal. 51.5. Rom. 5.12.  cast off? Were they not altogether born in sin? And have they not in the course of their Lives acted suitably to the corruption of their Natures? Is not this manifest to their Consciences?  
2. If we compare 'em with others. Can it be thought that Grace which hath made, did find a difference in 'em, 
1 Cor. 6.9, 10, 11.  except it found sundry of 'em in worse Circumstances than most near 'em? Doth not God sometimes direct his Call to the chief of sinners? 
Acts 9.1, 2, 3, 4.  Sometimes stopping 'em as he did Saul in pursuit of their sins.  
I add, 
Agens liberrimum.  Is not God most free in all he gives? And so in giving this Call?  
May we be taught of God hereof to make the best Application!  
First inferring, That the Free Grace of God (particularly of God the Father) bespeaks our Meditation, yea our Admiration.  
1. Do not the Riches of his Grace shine upon, if not into, the Eyes of all those that are externally called by the Word of God? Is not the Gospel styled Grace, 
Tit. 2.11.  the Grace of God? not only because Grace is the Subject on which it treats, but withal because it is the Spring from which it flows.  
I deny not, that the Creatures are Witnesses as of the Being, so of the Bounty of God; they have a Tongue and Language: 
Psal. 19.1, 2, 3, 4.  But Scriptural Revelations have the Advantage, both as to fullness and clearness. They more show the Face and Heart of God.  
And that the Sun of Righteousness in the dispensation of the Gospel should arise on some when others are benighted and left in the dark. Is not the hand of Grace in this?  
Surely then, 2. The exceeding Riches of Divine Grace are displayed on behalf of those to (and in) whom the Call of God is inward and effectual.  
Doth not this appear on a right resolving of some Questions?  
1. Were they not chargeable, not only with distance from and difference with God as they were in their Natural state, 
Isa. 53.6.  but withal with many and great deviations from and provocations of God in their Practice?  
2. Can they upon their coming in, 
Psal. 16.2.  and answering the Call of God, add a mite to his Essential Glory? Doth their goodness at best extend to him?  
3. Was not the state out of which they are called a very dismal and doleful one? 
Eph. 5.8.  And so set out by the name of Darkness, 
* See Dr. Manton.  which takes in Ignorance, Sin, and Discomfort; and implies their unfitness to honour and enjoy God.  
4. Is not the state into which they are called a most desirable one? Is it not set out by Light, 
1 Pet. 2.9.  which hath its lustre? Is not this Light styled marvellous? And that deservedly.  
Seeing, 1. It resembles that which appears to those that have been long in the dark being Glorious.  
2. It discovers things great, 
See Mr. Watson.  and greatly to be admired, even Heavenly Mysteries.  
3. It hath admirable Virtues; 
1 Cor. 2.10.  being 1. Cleansing. 2. Healing. 3. Quickening. 4. Hearing.  
4. 
Mat. 25.41.  It is the dawning of the Day of Glory, which is full, and will be Eternal; where the Joy is always fresh, and (beyond expression) refreshing.  
The Second Inference is, The Office and Employment of the Ministry is of great Usefulness and Honourableness. May all engaged therein consider this! Are not Ministers as the Lords Mouth, by whom, as the Gospel is the voice in which he useth to call men? Doth he not create the fruit of the Lips, Power, Power, as well as Peace, 
Isa. 57.19.  Peace? Doth he not much send by these Messengers? Wooing very many, and winning not a few. Did not one of the Ancients call another of 'em the Parent of his new Life, 
Novae vitae parentem.  he being so under God; O that at him (through Ministers) Hearers did more look!  
The Third Inference. They who hear the joyful sound of the Gospel should hearken diligently thereunto, and wait, that he who therein gives 'em Calls, would therewith give 'em hearing Ears, 
Isa. 55.3.  and understanding Hearts.  
I am far from saying, that men can give efficacy to Calls given 'em; but I know they may provoke God not to give Efficacy to 'em; and as to those that continue unconverted, 
Psal. 51.4.  God will clear himself when he Judgeth 'em for not coming wholly over to Christ.  
1. Was not Christ presented to 'em as an adequate object of Faith?  
2. Were they not urged to come to him by moving Motives, drawn from the sweetest Promises, and severest Threaten?  
3. Had they not the same Natural Powers with those that came to him?  
4. Did they (as they should have done) call on and cry to the Lord, that he would give 'em ability and willingness, and cause 'em to come?  
5. Will it not on a due search be found, 
Joh. 5.40.  that their unwillingness was the immediate hindrance of their not coming? And that unwillingness was caused by their being in league with some base Lust?  
That Hearers may be more moved to hearken to Gospel-calls,  
Be it considered, 1. The Lord is very real in the offers and tenders of his Grace; and it would highly please him if sinners did embrace and accept 'em. Far be it from us to question his Word in the case; who yet to give us full measure hath added his Oath, 
1 Tim. 2.4. Ezek. 33.7. Vae nobis si Deo juranti haud credamus.  and sworn by his Life (which none can question) will not woe be to those that believe him not when he swears?  
2. God calls not sinners for any need he hath of 'em; 
Job 22.2.  Stars might rather profit the Sun, than man be profitable to his Maker.  
3. The way of sin from which God calls men is dishonourable to them, and not to him only; and will, if not turned from, damnify (yea, 
Ezek. 18.31.  damn) 'em for ever.  
4. The Obedience he calls to is every way for their good. 
Micah 6.8. Mat. 11.29. Qui jubet, juvar.   
5. It will be made easy through his Grace; who is ready to qualify the Humble for that which he calls 'em to. May sinners give these things the weight they deserve!  
The Fourth Inference. It is the near concern us all to commune with our own Hearts, and make diligent search, whether God from (and by) his Grace hath effectually Called us.  
Motives unto it are, 1. Many have an external Call, who want an effectual one.  
2. They that are Called effectually, 
Mat. 20.16. 2 Cor. 13.5. Psal. 32. last.  may come to know their state. 1. The Rule for Trial is right. 2. The Spirit is ready to assist Tryers. 3. They whose Evidences are good, have great cause to rejoice. 4. 
Ezra 9.2. See on this my dear Brother New-come's Sinners hope.  If on Trial the Case of Persons be not found good, there is a Cure in (and for) it.  
May great heed be taken that the Standard be set even and agreeably to Scripture, and neither too high nor too low, that so we may take a true measure of ourselves.  
For our furtherance therein, I shall on this Subject, as I did on a former, lay down  
Marks exclusive. If they be on us, we are not called according to God's purpose and grace.  
The First is, Being in love with darkness, and so with the sleep it inclines to; 
John 3.19 Joh 21.14  O how many avoid Knowledge, and affect Security!  
The Second is, Driving a trade and course of Profaneness, being Creatures of carnal pleasures.  
The Third is, Minding, savouring, 
Animalia voluptatis. 1 Tim. 5.6. Phil. 3.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and relishing Earthly things, mainly, if not only. Eating dust is that the Serpent is Condemned to; far unfit is that Food for the Seed of the Woman.  
The Fourth is, 
Gal. 4.29. 2 Thes. 2.10.  Having an aching Tooth and envious Heart at the better sort of People.  
The Fifth is, Setting light by God's Word, and being void of the love of the Truth.  
I proceed to instance in marks that are good, but  
Not Conclusive. Sundry have 'em, who have not been Effectually Called.  
The First is, Escaping some of the more gross pollutions of the World. 
* See Mr. Fowler.  Men may be without open Crimes, and yet without Christ. 
Luke 18.11.  If we believe the boasting Pharisee, he was no Adulterer, or Oppressor.  
The Second is, Being (at times) found in some Duties (for the matter of 'em) commendable.  
Such. as, 1. Hearing the best Ministers; 
Mark 6.20.  Herod sat under John Baptist's Teachings.  
2. Praying in public and private: Hypocrites have made many and long Prayers.  
3. Observing some Fast-days: 
Isa. 58 2, 3.  Had not the Pharisee two in a week?  
The Third is, 
Luke 18.11.  Being entrusted with and interested in choice Church-Priviledges.  
Such as, 1. Being joined in and to a good Society. Were not foolish Virgins with the wise? 
Mat. 25.1.   
2. Being washed with the water of Baptism: 
Acts 8.  Was not Simon Magus so?  
3. Being admitted to the Holy Table: 
Mat. 7. Luke 13.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gratias gratis daras.  The bare Plea of eating and drinking in Christ's presence will be found insufficient.  
The Fourth is, Attaining Gifts that are desirable, and to others Edifying.  
Such as, 1. Being able and apt to enlarge in Prayer on sundry occasions.  
2. Prophesying in Christ's Name, 
Mat. 23.14. Mat. 7.20, 21, 22.  or Preaching very plausibly.  
I add, The Unconverted may, 1. Seem Zealous for the Sabbath. 2. Declare for Reformation. 3. 
Jer. 42.4, 5. Acts 8.24.  Come to Ministers with Cases. 4. Beg a share in their Prayers.  
Now we come to marks  
Inclusive. They on (and in) whom they are, are without doubt called to be Saints: And it may pass for an adequate (or even sign) of such a Calling, if Persons do earnestly desire and endeavour to bear and express 'em. Such desires and endeavours weak Christians are acquainted with; and the furthest reaching Hypocrites strangers to. May therefore Readers be careful in considering 'em! And full of long that they may have more and more experience of 'em!  
1. The first is more general; to wit, having a new Heart, or Principle of Spiritual Life and Love. 
Dr. Bolton.  This is (as one said) the great crack found in many Vessels that are found in God's House (or Church) considered as visible: 
Mat. 7. latter end.  They build without regard to a good Foundation; and bear, without reference to the root of the matter. Some Fruit they have; but about having the Seed of God they are not concerned: They are seen moving in some Holy Duties, but never felt breathe after that Divine Nature from whence such motion should flow.  
Many are chained and not changed; or have only known a change of their sins, and not of their Souls; they do not long after a thorough change.  
1. That their Understandings may not only discern between good and evil, 
2 Cor. 5.17.  but also between good and good; the good that may serve 'em, and that which can satisfy 'em.  
2. That their wills may be set against sin, and for (and on) God. Where a renewing work is, Effectual Calling hath certainly been; about which we may have better Information from the following  
Particular Signs. The first is, Brokenness and Poverty of Spirit. If we speak of persons of Years, 
Mat. 5.3.  hath not that Heart been broken that is sound? Is Conversion there, where Contrition hath never been? They who can witness that they are not only humbled, but humble; 
Non solùm humilitati, sed humiles.  broken in a good degree for sin, from sin, and from their former selfconfidence; who, as they know they are vastly indebted to Divine Justice, they feel they have nothing wherewith to pay, and are undone, if Christ appear not as their Surety; who have a quick sense of their want of Sanctifying Grace, and that supplies can only be had with and through him, have an hopeful evidence of their being Called.  
A Second is, Cleaving to and glorying in the Lord Jesus as a None-such for a Mediator and Reconciler of God to man by his merit, and man to 
* See Mr. Herles.  God by his Spirit; as Wisdom for their Direction, Righteousness for their Justification, 
1 Cor. 1.30.  Sanctification as freeing from the Reign of sin, and Redemption (at last) from all sort of Suffering. 
Phil. 3.3.  rejoicers in Christ are of the Circumcision, or Spiritually Circumcised.  
A Third is, Choosing God in Christ as the Treasure, saying from their Hearts, Whom have we in Heaven but thee? 
Psal. 73.25.  And what is that on Earth that we desire besides thee? Thou art that Sun, whose presence makes a day in our Souls: Thou art All in All in Heaven, and best of all on Earth, both in the want and enjoyment of Creature-Comforts. Is God lived on as their Portion by any that are uncalled?  
A Fourth is, Waiting for the guidance and influences of the Holy Spirit. Art not they the Sons of God that are led by this Conductor? 
Rom. 8.14. Gal. 5.25.  And living in him, desire a design to walk in and after him, longing that he would mortify their Flesh, and revive their Spirits?  
The Fifth is, Bending Ordinances and Providences (both favouring and frowning) against sin; still striking at the Head and Heart of it, aiming at its Death, 
Gal. 5.24.  and arguing for it from Mercies and Judgements, and longing that at Sermons it may receive some Deaths-wounds. Is it thus with any save the Called?  
A Sixth is, 
2 Pet. 1.5, 6.  Having growth and strength of Grace in desire; being for adding to Faith Virtue, and to Virtue Knowledge, etc. for building up themselves on the Rock of Ages; 
Gal. 5.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide Polum ad locum.  and for showing that Love, Joy, Meekness, Long-suffering, etc. are one and the same Fruit of the Spirit, and for being every day stronger and stronger.  
The Seventh is, Having respect to all God's Commandments: Not wilfully making balks in such good and holy Ground; 
Psal. 119.5, 6. Tit. 2.11, 12. Bish. Rainbow.  but studying to walk Godly, Righteously, and Soberly; as one in my Youth glossed on those Adverbs, acting in those good ways from a good Habit, and regarding the manner and end with the matter of Duties.  
The vl is, 
Isa. 62.1, 2, 3.  Breathing much after the flourishing of Zion: For her sake not being silent, but praying that she may have Peace, Peace, freedom from Divisions within, 
Psal. 122.6.  and not only Persecutions from without, that her Children may resemble their Heavenly Father, and be full of Soul-prosperity.  
The Ninth is, Keeping up a Watch against all sin, 
Mark 13. last.  and temptations thereunto: Carrying in mind that the World is their great Adversary, 
1 John 2.16. Haec tria pro trino numine mundus habet.  and its Profits, Pleasures, and Honours are the great Baits it lays to ensnare 'em.  
The last is, Prising Heaven as it is a place (and seat) of perfect Holiness; and accordingly making preparations for it, in exercising true, and endeavouring for more through Purity.  
I much fear many will trust, and not try; and too many will be slighty in their trying, and not beg that God would search and try 'em. 
Psal. 26.2.   
If upon Trial, weaker Christians do find any one sure mark, with a desire that the rest may be found on 'em, it is a good sign. More good Divines than one have said, 
Dr. Sibbs. Mr. Hollingsworth.  One right Grape cannot grow on a Thorn. But let the unsound know their going about to divide between Graces and Duties, is of ill signification.  
The Fifth Inference is, They who have not heard the voice of God, nor known what his Calling is, should not rest in their present condition, but call on him whose Calls have Power in 'em, to give 'em the Call they have heard and read of.  
Know they, 1. As far as any of 'em are off, he can easily make 'em hear.  
2. As vile as any of 'em are, 
John 5.25. 1 Tim. 1.15.  his Grace can fully forgive 'em, and move him to call 'em: Of this Paul had full Proof. And in order to their being so Privileged,  
1. May they be for seating themselves under a Ministry in which there is plainness, 
1 Cor. 1.21.  clearness, and seriousness; thereby God usually calls.  
2. May they use all earnestness, as those that would not be denied. 
Prov. 2.2, 3, 4.   
3. 
Job 42.8. John 14.16.  May they engage the Prayerful to engage in Prayer for 'em.  
4. May they when they dare not say they have an Interest in Christ, Pray that he would take 'em into (and bear 'em on) his Heart, and prevail with his Father to speak so to 'em by his Spirit, that they cannot but hear. O that there were such hearts and workings in sinners!  
The Sixth and last Inference is, They that are indeed and in truth the Lord's Called one's, 
1 Pet. 2.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  should show forth the Virtues (and thereby the Praises) of him that hath called'em.  
1. 
Psal. 103.1.  Should not their Hearts lead in their Praising? Should not all their Powers and Forces be called into this Service? Are they not above others engaged and enabled thereunto?  
2. 
Psal. 149.6.  Should not the High Praises of God be in their mouths? Should not the Calves of their Lips be offered to God?  
3. 
Eph. 4.1.  Should not their Lives be referred to his Honour?  
That they may be so,  
May the Twenty Rules following be attended to! O that they were more Answered by 'em!  
1. 
Psal. 139.1, 2, 7. He is totius oculas.  Live they in and under a full and powerful apprehension of God's Omniscience. Is he shut up or shut out any where? And doth he not see their ways and Hearts with whom he is?  
2. 
Omne honum in summo bono.  Maintain they a constant dependence on God's All-sufficiency. Is not all good bound up in the chief good? Cannot he easily supply all wants, 
Gen. 17.1.  support under all pressures, and fit for all Services.  
3. May there be on (and in) 'em abiding and influencing thoughts of the extreme evil of sin! 
See Dr. Goodwin, etc. Rom. 7.13.  Is it not as truly as usually said, A worse name than its own cannot be given it? O that it more appeared in its own ugly colours!  
4. Do they frequently review and reflect on the dishonour done to God by their sins past, 
Psal. 40.12.  especially their heightened ones. Can they fully number or weigh 'em? And should not the sight of their black feet be very humbling to 'em?  
5. Take they into serious Consideration the shortness and insufficiency of their own Righteousness.  
As to appeasing the wrath, satisfying the Justice, and procuring the favour of God, 
Phil. 3.7, 8.  can Rags cover 'em? Can defiled Rags cleanse 'em?  
6. Be they much in admiring the Riches of Grace, which hath fully provided for 'em, and the design thereof carried on by Christ for 'em. 
Micah 7.19.  Is not God's Grace as the depths of the Sea, which they cannot fathom? And as the heights of Heaven, which they cannot reach? And doth not Grace that brought Christ down from Heaven to Earth intent to bring them up from Earth to Heaven?  
7. Keep they as near as near may be to the Blessed Jesus. 
Gal. 2.20  Close they with his Person, apply they his Righteousness, and imitate they his Example. May he lie Day and Night between their Breasts! May they live on him as All and in All!  
8. Prize they the special Presence, and wait they for the special Assistance of the Holy Spirit. 
Gal. 5.16.  May he more and more inspire their Souls and Services! May he subdue their Corruptions, and draw out their Graces!  
9 Keep they their Hearts under a deep and endearing sense of God's many great and choice Mercies to 'em. How precious have his thoughts been to them-wards? 
Rom. 12.1.  Can they know the sum of 'em? And hath not his hand of Grace in sundry Instances been lifted up high?  
10. Be they for out-shooting the Heathens in their own Bow, and outstripping 'em in the Virtues wherein they excelled. 
* See Reverend Mr. Porter.  This hath been styled borrowing the Jewels of the Egyptians, and gathering the Flowers in Nature's Garden to deck themselves with. It's a shame that they in and of the Church should be less sober, chaste, 
1 Cor. 5.1.  or just, than some our of it.  
11. Study they to be extraordinary, adorning the Doctrine of their Saviour in all things. 
Tit. 2.10.  May their Beds and Board's, may their Shops and Fields, may their employments and refreshments carry a mark of Holiness on 'em! 
Zech. 14. last.   
12. Husband they their time (and the seasons of Grace therein afforded) to the best purpose and profit. 
Eph. 5.15.  May they not willingly trifle or squander away one Golden Hour! but fill up every day with proper Duty.  
13. Be they for making a good use of the Word and Works of God. Be they loath to be as leaking or broken Vessels, 
Heb. 2.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See the late Reverend Dr. Owen thereon.  lest they take in Errors, or let slip Truth. May what God doth as to them or others be construed in a right sense, and improved to a right end, that they may be brought nearer, and made liker to God  
14. Be they much concerned about the Conversion of Persons, and preservation or restauration of Gospel-Order in Churches. 
Col. 2.5.  May they long that there may be a great Addition to the Church, and a great agreement to Rule of every thing in it!  
15. Have they much recourse to the great and precious Promises? Are they not Breasts of Consolation, and Wells of Salvation? 
1 Cor. 3.18. 2 Pet. 1.4.  Are not Promises as Glasses, wherein the Lord's Heart is seen, and through which Beholders are transformed into his Image, and made partakers of his Holiness?  
16. May their Actions be free as from Contagion, 
1 Thes. 5.22. Mala colorata.  so from suspicion! may they shun the appearance of evil, together with apparent evils! may their wall savour of an Holy diligence and laboriousness!  
17. May Patience have a more perfect work in 'em! 
James 1.2, 3.  may they take up, and not only bear the Cross of Christ! may they have more and better Rule of their Spirits! may they show their strength by their standing under Burdens!  
18. Be they much in contrivances what they shall render to God, or how they may most Honour him. 
Psal. 116.12, 13.  Let this be one of their Morning studies, that he may have the glory of the Day, and of their daily studies, how he may be magnified by 'em in Life, and in Death.  
19 Look they much above (and before) 'em at Heaven's Glory. 
Phil. 3.20.  May their conversation be there whence they expect their Saviour; at their Reward, in the midst of their Work; at their Crown, under the weight of their Cross, may their Eyes be.  
20. Join they together those gracious dispositions which seem to differ. Be they courteous to all, without sinful compliance with any. Be they Zealous, and yet withal Meek and Discreet; 
Psal. 2.11.  mix they Reverence with their Rejoicing.  
Bless they God for Temporals; but themselves only in him who is Eternal.  
O that these Rules were set before Christians as Copies, that they might write after 'em, when they cannot in exactness of walking reach 'em!  
Holy are, and Happy shall they be, that mourning for their defects, and relying on the Lord Jesus, in whom was no defectiveness, put and press on towards perfection. 
Rom. 11.18.  Duty lies at men's doors, but Ability is derived from God's Grace. May this hint, which is often mentioned, be always remembered by those whom the Lord hath Called!   

A Fifth Instance OF THE RICHES OF GRACE.: TO WIT, God's Covenanting with Man.  Isa. 55.5. 
And I will make an everlasting Covenant with you.  
WHO would refuse him that speaks from Heaven? Especially when he speaks in such melting, moving Language as is found in the first Verses of this Chapter. O what sweet and Holy Charms doth the Holy Ghost here use! As a Learned Doctor said on another account, 
O quam sacro fascino usus est! Sententia D. Mortoni, p. 25.  I may say on this, If Eloquence herself had a Tongue, she could not use words of greater force. As many words as there are, so many Weapons and strong Arguments there are to Conquer and overcome the Opposition that is in sinners Hearts. 
Quot verba, tot tela.   
Here is line upon line, invitation upon invitation; and that to every one that is a thirst, 
Ver. 1. Engl. Annot.  to Gentiles as well as Jews. All to whose Ears these Calls shall come, are assured (as much as truth can assure 'em) that if their whole Souls come to and for a whole Saviour, they shall have him, 
Ver. 3.  and with him Life, even that Life that is most worth having, and doth best deserve the name, even length of days for ever and ever.  
My Text is counted the last, 
See Sedgwick on the Covenant.  I am sure it is not the least Reason wherewith the Lord's Call is backed: Upon men's coming in, the Lord will make with 'em a Covenant, and that a Covenant that shall not be made void, an everlasting Covenant.  
Observe we, 1. The Promiser, God; particularly, though not only the Father. 2. The Promise; which contains,  
1. The thing Promised; making (cutting or sticking) this Covenant.  
2. 
Vide Polum ad locum.  The Subjects Recipient of the benefit of this Promise; to wit, such as answer the Invitation given, pointed at in the word You, whatever you have been for sinners: Therefore,  
Having thus made our way thereto, we lay down  
The Doctrine. God the Father out of his Free Rich Grace doth Covenant with Persons.  
Of his Covenanting we read often; and if when we read, we do also weigh what is written in the Text, will not the fullness and richness of his Grace be presented to us? May we not well stand a while on every word before us, and proclaim such Grace?  
1. How much is there in the first word I? Which points out the first Founder of the New Covenant, the first Person in the Trinity, the Father of our Lord Jesus Christ.  
Will God that humbleth himself to behold the things that are in Heaven, 
Psal. 113.5, 6.  vouchsafe to look with favour on Offenders here on Earth? Will he look on man with an Eye of Love, that sees how he hath lost and defaced his Image? And that leads me to consider,  
2. What emphasis and force there is in the last word You. In what a plight doth God find those he Covenanteth with? 
Ezek. 16. beginning.  Will the most High condescend so low as to deal familiarly with Subjects, yea, with Rebels? What was man in his first estate, that God should make with him a Covenant of Friendship? What then is the Son of man, 
Heb. 2.6.  or man in his fallen state, that God should make with him a Covenant of Reconciliation? Will God indeed make a Second Covenant with him that is chargeable with the wilful violation of the first?  
3. 
See the Ark of the Testament opened.  Is not God's Covenanting an Act of his Free Rich Grace? All grant, that his Goodness (some say his Grace, though not Gospel-grace) was showed in the Covenant of works: God might have exercised his Sovereignty in giving Adam a Law, without expressing his Bounty in promising him such a Life upon his obeying it. 
See Doctor Bates his barmony. Rom. 5.7.8.  His Covenanting with man put an Honour on him, and in rendering his Obedience more free, rendered it more firm: What honour and favour than is it to man, that is in his Blood, that in a Covenant-way God saith to him, Live?  
4. Doth not the Property of this Covenant (to wit, its being everlasting) advance man's Privilege by it, and consequently God's Grace in it? This Covenant was everlasting, as to the Foundation of it, which was laid in the Covenant of Redemption, and will be everlasting, as to the benefit, giving men a Title to, and at last possession of perfect unending Salvation.  
Who that gives the things touched on, the thoughts due to 'em, sees not cause for that joyful sound, Grace! Grace!  
And being to treat on that Covenant which is according to its name (in an eminent way) the Covenant of Grace, my Text treating thereon; and having made some mention of two other Covenants, I shall present some Positions that present something of its Nature, and of its difference from them.  
1. 
See Reverend Bulkley on the Covenant. Isa. 58.10. See Reverend Blake.  This Covenant is made with Man, and so differs from the Covenant of Suretyship that was made with Christ for men.  
2. This Covenant is made in order to man's Restauration; and so differs from the first Covenant that was made in order to man's Confirmation.  
3. The Covenant runs much in a Promising way and strain: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 2.39.  It's called the Promise, and is a bundle of Promises.  
4. The Grand Promise in it is, 
Summa foederis. Gen. 17.7.  That God will be his People's God. This is said to be the sum and substance of the Covenant.  
5. 
John 3.16. Rom. 4.16.  Faith is required in and of those that are so in the Covenant, as to be entitled to the Pardon and Salvation promised in it.  
I am ware, 
Camero de foedere, etc.  that in the Writings of great Divines, we read of an absolute Covenant; and the Covenant we are on is compared to that of Noah (or made with Noah) after the Flood, which was of that kind. 
Isa. 54.9.  God will no more destroy the Earth by Water, though its Inhabitants be not well qualified; and hereupon excellent men express themselves somewhat differently.  
Some are less free to hear of a condition in the Covenant, when others are full for its being Conditional.  
I had rather (if I were able) make up seeming breaches, than attempt to make 'em wider, and accordingly shall Note,  
1. That they who say it is Conditional, do not mean, that any thing found in man was the foundation of God's making it; 
Ephes. 2.8.  or that Faith called the Condition of it is of a man's self; so that he either works it, or deserves that God should do it; or that where it is wrought, it merits what is given into its hand.  
And not a few of 'em say, 
Mr. Jessop. M. Baines, etc.  that it is a Condition in the Covenant, or a consequent Condition flowing out of the Covenant, and conveyed through the Ministry of it.  
Others of 'em say, it is from what we call the Covenant considered as a Testament, 
Mr. Barret.  or however from the Covenant made with Christ, he having a Promise that it shall be wrought in those that are given him.  
So that all they intent by asserting the Conditionality of the Covenant is, 
John 3. last.  that without such a Faith as calls Repentance and Obedience Daughters, none that are of years have a right to Justification and Glorification.  
They observe, that the current of the Scripture is for joining Faith and Salvation, Repentance and Remission: And the Covenant is spoken of as a Matrimonial Covenant; and so implies a consent in those that come within it to the terms and tenor of it: And hence it becomes a more proper and full Covenant, having God and Man for Parties.  
On the other hand, The most valuable among those that are less affected to the term, condition in this case, grant,  
1. That God observeth an Order and Method in conferring Covenant-benefits; 
Mr. Capel M. Troughton. Mr. Gale, etc. Mark 16.15, 16.  so that men receive Grace for (and on) Grace; one blessing depending on another; and none of Age shall be saved but believing Penitents.  
2. That the Covenant of Grace doth directly require Faith as a means of accepting and applying it; 
So Mr. Thoughton.  and it doth also require Repentance and Obedience consequentially, as Qualifications necessary to fit the subject to receive what Faith apprehends in the Promise.  
And may it not be thought that according to these concessions, Faith (yea, and in a sort Repentance) do put on the Nature of conditions, 
Endure naturam conditionis.  and that the thing is owned, though the word be not.  
And now I that am not so good at definitions as to give you one of mine own of the Covenant, shall take that of another.  
The Covenant of Grace is a new Compact (or Agreement) which God hath made with sinful man, 
So Mr. Sedgwick.  out of his mere Mercy and Grace, wherein he Promiseth that he will be our God, and we shall be his People; and undertakes to give everlasting Life, and all that conduceth thereunto, to all that believe in Christ.  
And having given some account, that as we do not gainsay such as say that the New Covenant (if we respect the Spirit of it, and the intention of its Author) takes in a purpose to give to many Grace that will issue in Glory; so they do not oppose our assertion, that in the external form and proposal of it, it is of a conditional Nature.  
We will go on with an Eye to what we find in the Context to set down,  
1. 
Vide Dicksoni Therapeudica Sac.  The Condition or Qualification of such as are willing to come into Covenant.  
2. That which is most strictly the Condition of the Covenant.  
3. That which is styled the Condition of Covenanters.  
As to the first, None will hearty consent to the terms of the Covenant but such who are athirst, 
Isa. 55.1.  and have a Spiritual thirst on 'em.  
In (and unto) which thirst there are three Ingredients.  
1. A sense of Soul wants. Herein the resemblance holds between the thirst of the Body, and that of the Soul. A thirsty man needs no one to tell him he wants what is moist, cooling, and quenching, his feeling tells him this to purpose. After this manner it is with him that thirsteth after Christ, 
Isa. 41.17.  and the Father's Grace in him: He feels a want of Righteousness, Peace, and Power.  
2. This sense of wants is accompanied with pain and uneasiness till a supply be had. 
John 19.28.  It is well known, natural thirst is not well suffered or sufferable: Even our Blessed Lord cried out, I thirst. Thus it is with the thirsters under consideration; they can no more well bear the want of Water of Life, than thirsters that of other Water.  
3. Thence ariseth a very earnest desire of Refreshing. Give a man that is athirst Gold or Pearls, if you give him not somewhat to drink, he is unsatisfied. Tell him you'll give him drink hereafter, that will not serve his turn, 
Quantum pro quantillo?  he would have it at present. What would not a man in extreme thirst give to be quenched? It's storied, one gave a Kingdom, and then cried, How much have I parted with for a little? Suitably hereunto they that are Spiritually athirst would very fain share in the Riches of Grace; they would have Grace just now, they are willing to have it in God's way: Others cry, 
So Mr. Case.  Give us grace when we die; their cry is, Give us grace, or else we die.  
As to the Second, The Condition of the Covenant in greatest strictness is true, sound, unseigned Faith, which hath ever Repentance waiting on it. This in the Contex is set out under the Notion of Buying; which word must not be set on the Rack. If a proper meritorious price be spoken of, Faith hath no hand in, pays no penies towards such a price. The Commodities are so Rich, 
So Doctor Arrowsmith.  and the Chapman so Poor, there is no room for Bartering: Is not Faith as an empty self-emptying hand?  
But as he who buyeth, parts with something, and comes up to terms: So he that believeth, parts with former love to sin, and trust in his own Righteousness and Strength, and is at one, 
Mat. 13.45, 46.  so he may have Christ, he'll not offer terms of his own, but accept those of Christ, and be thankful for 'em. As is well observed, Faith is also set out in the Context by coming to him, and eating and feeding on him: Whereas some careless Wretches will not so much (or if you will, 
Idem.  so little) as come to the Waters or Ordinances; some that come, do merely come; they do not cheapen, or seriously inquire how they may partake of what is offered. Others come and cheapen, and bid fair, but they will not come up to the Market; they have some sin which they are resolved to have: And as to eating, feeding, and living on the Lord Jesus, they are strangers.  
As to the Third, The Condition or Qualification required and found in such as have sincerely Covenanted, is uniform or universal Obedience; a thing of great Excellence, 
Dr. Hammond. See his Life. Isa. 55.3.  commended as the one thing by a late Learned Teacher. This is pointed at in and by harkening diligently to the Lord, inclining the Ear to him, and hearing, that the Soul may live. Holy and happy are they whose Obedience is such as to their hearty purpose and endeavour, who do truly, and would throughly experience what close walking with God is.  
And now it is time to prove that Grace is written in great Letters on God's Covenanting with fallen Man.  
And besides what hath been hinted about that, I Argue,  
1. In general, Is it not Grace in its greatness, that God hath Interested Persons in what he is? How big with Mercy is his womb? Will not God the Father be the Father, 
Quantus, quantus est?  and God the Son the Saviour, and God the Holy Ghost the Comforter of Covenanters? Is not God's wisdom theirs for their Direction? 
Deus meus & omnia.  His Power for their Protection? And his Goodness for their Provision? What would they have, or would they wish, that's not bound up in this word, I will be your God?  
More particularly, 1. Will not God issue (and grant) out to his Covenant-People the free and full Pardon of their sins? 
Heb. 8.8, 9, 10, 11.  Though it be true, they did the Facts, and were therein in fault, and did deserve wrath; yet that guilt which would bind 'em over to eternal Punishment is taken off and away. 
Psal. 32.1. Oculo vindice.  Are not their Transgressions covered, so that God sees 'em not with an imputing Eye? Surely forgiveness is such a prime Blessing, 
Exod. 32.32. See Pool on it.  that Moses having used these words, If thou wilt forgive their sin, there stops; hinting, that they who have that Mercy, want none that is saving. O what ease have Souls when this Mountain is moved!  
2. Will not God also subdue the sins, and carry on his work of Sanctification in Covenanters? Shall sin have dominion over them who are under Grace? 
Rom. 6.14.  And will not God be writing his Law in a fairer Character in their Hearts? So that their Hearts shall more agree with it, 
Heb. 8.10. See Doctor Preston on the Covenant. Litera scripta manet.  as the Copy doth with the Original Deed; and this suitableness shall abide, as Writings do: Will not the Lord renew their strength, and strengthen the bruised Reed?  
3. Will not God vouchsafe a gracious hearing acceptance and answer to their Prayers? When Holy Micah had said, 
Micah 7.7.  My God, he might well add, will hear me. Are not the lispings of little Children pleasing to Parents? We that hear the cries of others Babes, can feel those of our own. But what is our tenderness to Gods? Will he not give us a return to their Suits what they want, 
1 Pet. 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  though not always what they wish? Are not his Ears unto their cries as 
* Mr. Dunster.  one glossed on it, laid close to 'em? Are not their whisper and chatterings (as his Spouses voice) pleasant to him?  
4. Will he not take in good part their other Services? Will he not pardon what is theirs, and accept what is his own in 'em? Doth not Christ eat his Honeycomb with his Honey (as one saith) take crust and crumb together, 
Cant. 5.1. Mr. Trap.  when presented by his Spouse. 
2 Cor. 8.12.  Where there is a willing mind, works less perfect pass. When Sacrifices are offered on the Altar, and go through Christ's hand, they are well taken.  
5. Will not God put a peculiar relish on the good things they have? Have they not his Blessing, 
Deut. 28.3, 4, 5.  which adds no sorrow, but much sweetness to enjoyments? Are they not Blessed within doors and without? Is not that the most delicious Bread that is taken out of the Ark of the Covenant? Do not lower Mercies flow to Covenanters from the upper Spring, the Heart as well as the Hand of God?  
6. Will not God Sanctify and sweeten their Sufferings, and turn evil things into good to 'em? Shall not the Rods they are whipped with be like Aaron's blossoming ones? 
Rom. 8.28.  Shall not cross and cold Winds blow them gain? Shall not Meat come out of the eater, and Honey out of the Rock of hardships unto their Souls? Shall they not scape the Curse, when they bear the Cross? 
So Bishop Sanderson. Isa. 33. last.  Doth not God give 'em Correction with the same Hand wherewith he hath given 'em Christ? Will not Sickness (yea, Death) be altered as to them?  
7. Will not the Lord in the time of Life make 'em Blessings? 
Gen. 12.2.  Doth not that Blessing of Abraham (even the Promise of being as having a Blessing) come on the Believing Gentiles, 
Gal. 3.14.  who are his Seed according to the Faith? What though they be Women, and so of the weaker Sex; yea, Servant-Maids, and so of the lower Rank, will not God make 'em useful and instruments of good, 
2 Kings 5.3.  by their Prayers and Patterns, if not otherwise?  
8. Will not God when he takes 'em from the Earth, take their separate Souls into Glory? 
Mat. 22.32.  Hath not he engaged to be their God? And shall Death break that bond? And are not they whose God he is as to their better part, 
See Doctor Templar. Idea, p. 312  as are Abraham, Isaac, and Jacob (at this present) living, to (and with) God? Have they not good ground for their saying, who say, that by that time their Friends have well closed the Eyes of their Bodies, 
Mr. Norton. etc.  their Spirits shall be admitted to behold God's Face in Righteousness? Shall they not immediately on their departure be with Christ?  
9 Shall not their Bodies, on which Death seizeth, be raised out of the Dust, that in their whole Persons they may be Happy to (and in) Eternity? Hath not our Saviour left it under his hand, 
John 6.39  that he will lose nothing, not only no Soul, but nothing, no Body that is given him? Are not the Bodies of Covenanters the Purchase of his Blood, and Temples or Habitations of his Spirit? 
M. Jeanes Scholast. Diu. p. 28, 29.  He is not the God of the dead of those, any part of whom shall die for ever.  
Surely what I have written proves the Covenant to be of Grace. May my Reader go to the Labours of that Dear Brother on this Subject, 
Mr. H. Newcome on the Covenant.  whose Tongue and Pen God hath eminently Blessed.  
And now must I go to some brief, may it be blessed!  
Application. And the first Use shall be by way of Caution.  
Take we heed lest from the Doctrine of God's Covenanting with Man, we conclude that this his Covenant doth in all points answer those Covenants that are amongst (and between) Men: Surely this Covenant doth far and far transcend 'em.  
First, Hath any Humane Covenant so much of freedom in it as God's hath?  
1. 
See the Ark of the Covenant opened. Job 22.2, 3.  Do not Men in their Covenants propound something of Advantage to themselves? This can have no place in God, whom no Persons or Praises can in the least profit; his glorious name being above 'em.  
2. Do not men ordinarily see something of worth and loveliness in those whom they take into Covenants of Friendship and Familiarity? But what of worthiness or loveliness is there to be seen in fallen Man? 
Ezek. 16.1, 2, 3, etc.  Is he not in his blood and gore, in his filth and guilt? And yet that is made a time of Love.  
Secondly, In what mere Humane Covenant is there such condescension, as is expressed in this Covenant? If a Prince should stoop to make a League with a Peasant, 
Psal. 82.5, 6. Finiti ad infinitum nulla proportio.  yet he that is so far above as to Office, is but an equal as to Nature. But between the Creator and Creatures what proportion is there?  
Thirdly, What lower Covenant is like this high one in firmness and sureness? Have not men like men transgressed and varied? And on men's part, 
Hos. 6.7. 2 Chron. 13 5. Sal est duraturae amicitiae symbolum. Isa. 55.4.  in this Covenant there are too many failures; but as to the Lord, it is a Covenant of Salt, lasting and incorruptible. Do not the sure Mercies of David belong to this Covenant? 
Mal. 3.6.  Jehovah changeth not; therefore the Sons of Jacob are not consumed.  
Fourthly, Is it not eminently to man's Honour, yea and to God's, that God thus Covenanted?  
1. Though men may Bless others, 
Psal. 144. last.  are not they the Blessed of the Lord, whose God he is in a Covenant-way? Is not this a Covenant of Life?  
2. Are not God's Attributes as evidently so jointly displayed herein? Infinite Wisdom hath ordered a meeting of Mercy and Truth, of Righteousness and Peace; Justice receives satisfaction, and Grace is in its exaltation; sin is condemned, and sinners saved; the Law fulfilled as to the Surety, and the Gospel advanced; as to those for whom he is so.  
The Second Use is for Information.  
The first Branch is, One step or consideration is before us, on which we should stand, and afresh wonder at Divine Grace.  
1. 
Rom. 9.3, 4, 5.  Are not the People a People of Grace, to whom the Covenant belongs as to its external and Ecclesiastical Administration? Were not the Jews in this respect known (and honoured) above all the Nations of the Earth, 
Exod. 19.6.  being to God as peculiars, and a Treasure?  
2. When Persons are inwardly in Covenant, and have a right to its choice benefits, can we take a measure of God's Grace to 'em? What but that could move him to Covenant with them? On their laying hold on this Covenant, and Union to the Mediator thereof, 
Rom. 8.3, 4.  the Covenant of works cannot demand any thing of 'em, which Christ and his Righteousness will not answer. And whereas they stand chargeable with injuring God's Justice and Holiness, 
See Herle's Tripes.  the former will be righted through the satisfying Merit of Christ; and respects paid to the latter through his Sanctifying Spirit; by his Purchase they shall be freed from the damning power of sin, and by his Power from the reigning Dominion of it.  
The second Branch of the second Use is, They are inexcusable who stand off from Covenanting with God, and will by no means be prevailed with to come within this blessed Bond, 
Isa. 55.1, 2, 3.  though the Lord say, Ho every one, Come, come, come.  
1. Many turn the deaf Ear on him, 
Mr. Porter. Prov. 1.  and will not come within the hearing of Wisdom's calls, that cry loud (as one Phrased it) till she be hoarse.  
2. Many are Hearers only; 
2 Thes. 2.10.  they open the outward Door of the Ear, but keep the inner one of the Heart shut.  
They are led unto Truth, but not into it; they receive it not in its light and love; or if they rejoice in some light, it is but for a season.  
May not many Preachers say, 
Isa. 53.1.  Who (comparatively) believeth our Report? Few are as the good Ground, that had depth of Earth, and moisture enough. Few have been steeped in sorrow, or are in that stream carried to receive a whole Christ, and resign themselves to him. Few from a right understanding of the tenor of the Covenant with Hearts and Hands subscribe to it. I will say to Recusants, 
Isa. 1.16.  Come and let us reason together.  
1. Have you not been too too long sinfully coy, forsaking your own Mercy?  
2. Can you possibly be happy, if you be not in a Marriage-Covenant with the Lord?  
3. Can you stand under the wrath that is over rejecters of the Covenant? 
Psal. 2. last.  Is not a little (a very spark) of this fire scorching? Can your hands be strong, or your hearts endure in the day of God's sharp visitation? Might not Chaff sooner endure the Wind, 
Isa. 33.14.  and Stubble the Fire?  
4. What will you Plead why wrath should not have its free course on you?  
1. Was not closing in with the Covenant your Interest as well as Duty?  
2. Did not the Holy Spirit strive with you, 
Mat. 11.28.  and persuade you to do it?  
3. Were you not sometimes under convictions and good inclinations?  
First, Will you offer to say, Covenanting with God is more than needeth?  
I say, 1. Let Scripture be judge of that: Do not its Precepts enjoin it? Its Promises encourage it? And its Patterns lead to it?  
2. Have you not done it Sacramentally? Is it any more than Baptism binds to?  
3. 
Isa. 45. latter end. & 56.5, 6.  Will not this at Death and Judgement appear one thing necessary?  
4. Will you not be undone for ever, if this be not done? What will it avail you, that the Church is your Mother, if God in a Covenant-way be not your Father? Will not all your external performances, 
Mr. S. Shaw.  yea, and your pretensions to glory in Christ's Righteousness, be construed as an Essay to bribe the Lord, that he fall not on you, whilst you resolve not to be his through and through?  
Secondly, Will you say, you are not yet at leisure to attend this business?  
I will say, 1. What then have you leisure for? Or for what end is further space given you? Is it not in order to your Repentance? In which Covenanting with God is included.  
2. Do those employments or enjoyments with which your time is taken up satisfy you? 
Rev. 2.21.  Have not the fairest Roses that grow in Nature's Garden prickles about 'em?  
3. 
Jer. 2.27.  Shall you not at Death be sent to those Comforts you so doted on in the time of Life, that you neglect God? Will they not then be burdens to you?  
Thirdly, Will you say, It is a Summer's day to Night; hereafter you'll Covenant with God?  
I will say, 1. In whose Hand is your time? Is it not in his you stand off from? Cannot he soon end it?  
2. If your time continue, may not seasons and strive of Grace cease? This Tide may be the last.  
3. 
Psal. 31.15.  You speak as Persons unconcerned in the Honour of God: If you were sure he would accept your last fruits, 
Mat. 6.33.  should you not out of choice give him your first-fruits? Is the best you have good enough for him?  
Fourthly, Do you plead, you have otherwise disposed of yourselves? You are in Covenant with some sin, and will not be so with God.  
The Reply is ready: 1. This is plain dealing; but are you not ashamed on't?  
2. 
Quo Warranto?  By what Right did you give away your Hearts? Are they not by right the Lords? 
Ezek. 18.4.   
3. Your disposal is illegal, and so void 
* Ipso facto  in and on your doing it?  
4. The Obligation to Covenanting with God is on you; may you through grace answer it!  
Fifthly, Do you say, you have Covenanted with God?  
I Answer, That is very good, if very true. Attend you well to what will be next offered you.  
The Third Use is for Exhortation.  
The first Branch is general. Be we all excited to look (and long) that there may be on (and in) us such Characters as will be Proofs that our Covenanting with God is sincere.  
1. May we clearly apprehend, and highly esteem the just and honourable terms required in (and of) those that do so Covenant! to wit, sin-disliking, 
Jer. 24.7.  self-disclaiming, and Saviour-accepting. May our Hearts say, These terms we like!  
2. 
Rom. 7.24. & 11.28.  May we inwardly (and daily) grieve for Original sin; and for this branch of it, averseness to close with Gospel-tenders, and to glorify Christ, to which his Spirit leads!  
3. May we when in secret (and seriousness) much admire that Rich Grace that founded the Covenant, and hath been set before it!  
4. 
John 6.44.  May we feel a need of special Grace to bring into and keep in this Bond! May we be sensible, that the Father's drawings brought us to, and the Spirits Influences hold us in Christ!  
5. May we find this Bond forcible on us, restraining us from sin when tempted to it, and constraining us to Duty when prone to decline it! Do we say to purpose, we have made a Dedication of ourselves to the Lord; his Vows are on us, how can we slight him?  
6. 
1 Sam. 30.6, 7. 2 Sam. 23.5.  Do we from this Covenant fetch our supports under downcastings in distresses and upon the apprehensions of Death. Holy was David, that saw and went this good way.  
O that all Readers Souls breathed after such Expereinces!  
The Second branch is more particular, They who have not engaged their Hearts to approach to God, should be at unrest till it be done. To them  
The First Direction is, Get they a good Understanding of those great Points of Divinity that are related to the Covenant. 
Jer. 24.7.  Doth not God give those with whom he Covenants an Heart to know him? Is not Covenanting an Act of the Intelligent?  
O that all were clear as to these Heads!  
1. Man cannot have Communion with God, except God greatly condescend.  
2. That God Covenants with him, is a great condescension (and honour) to Man.  
3. That Man broke the first Covenant was very sinful, unfaithfulness was with undutifulness.  
4. Every Child coming from Adam (in the ordinary way) by that breach is a Child of wrath.  
5. It's no small part of the Curse on man, that he seels not his state, nor desires a change of it.  
6. Except the Covenant-state of Persons be changed, they cannot stand in Judgement.  
7. It's the wonder of Angels, God will transact with men in a new way.  
8. The New Covenant is made in (and through) a Mediator.  
9 This Mediator (Christ) is a complete one; being God-man, a Priest to God, and a Prophet and King to men; obtaining, declaring, and applying Salvation.  
10. To the Mediation of the Son, the Ministration of the Spirit is graciously added.  
11. That Persons may have benefit by Christ, they must be joined and married to him.  
12. None will consent to Christ till convinced they absolutely need him.  
13. Grace that joins to Christ doth still aid those that are in him.  
14. All that are in Christ are for dying to sin, and living to Righteousness.  
15. They who partake of Covenant-grace shall partake of Covenant-glory; and together with understanding these Points, Persons should understand concerning the Action of Covenanting.  
1. That it is a free Action: Being a Marriage-covenant, choice is requisite.  
2. It is a deliberate Action, grounded on the strongest Reasons.  
3. It is a Resolute Act: A Covenanter is to be against revoking his Choice.  
The Second Direction is, Feel they (as well as see) a necessity of Covenanting; both that of Precept, 
Praecepti medii. 2 Chron. 30 7. Data manus. 1 John 5.12.  and that of means as to attaining Heaven. Yield they themselves, give they their Hands (and Hearts) to him. He that hath not the Son, so as to Covenant with the Father through him, hath not Life; he hath neither right to, nor fitness for it.  
The Third Direction. Be they for a speedy and thorough breach of Covenant with sin: 
So Mr. Gibbons.  That Naturally Men are in this unholy League is a kind of sensible thing. That it should be dissolved is a needful thing. 
Mat. 1.21.  Men cannot at once be in their sins and their Saviour.  
The Fourth Direction. Time is to be set apart, that this work may be well done.  
To wit, 1. In and with a sin-lamenting frame; 
Jer. 50.3, 4.  weeping that it was not done sooner.  
2. In a self-judging frame; owning that wrath was their due, and that they have neither strength by which they should close with the Lord, 
Rom. 5.5, 6.  nor worth for which he should help 'em to do it.  
3. In a Praying and Pleading frame; waiting that God for Christ's All-worthiness would persuade their Hearts to enter his Covenant.  
Plead they thus: 1. Lord! thy Grace offers thy Son; will it not teach us to embrace him?  
2. Lord! It is our Duty to Covenant with thee; wilt thou not enable us to do it?  
3. Lord! On Covenanting with thee, we shall Honour thee; help me to Honour thee.  
Some doubting drooping Souls may Object against themselves:  
First, We are so very vile, God will not accept us if we give ourselves to him.  
Answ. 1. 
John 6.37. & 7.37.  Satan and your mis-giving Hearts may say so; but where did God tell you so?  
2. Hath not be plainly told, that on your coming, he'll in no wise cast you out.  
3. To multiply Pardons to the Penitent, is for his Honour: Be willing he should have Honour.  
A Second Objection. We have dealt falsely as to our Baptismal Covenant; can we hope God will deal with us after his gracious Covenant?  
Answ. 1. 
Heb. 3.12, 13. Jer. 31.1, 21, 23.  Great Humiliation is called for; Desperation is a Rock to be avoided.  
2. Covenanting with God (notwithstanding past Treachery) is still your Duty.  
A Third Objection. We fear, if we do make Covenant, we shall break it.  
Answ. 
See Guthry on a Christians great Interest. 2 Tim. 2.1.  It being your Duty, fear must cause you to do it aright, but must not hinder your doing it. When in yourselves you are without strength, have recourse to the Spring of strengthening Grace. It is sufficient for, wait that it may be effectual in you.  
The last branch of the Exhortation, is for those that with a right hand and heart have laid hold on God's Covenant.  
1. Walk they as Covenanters should do.  
1. 
Psal. 110.3. and 119.6.  May they exercise Obedience! that is,  
1. Free; and out of Choice, being Volunteers in God's Service.  
2. Extensive; reaching every part and point of the Law, as to their will and purpose.  
They should have respect to inward and Instituted Worship; to the right manner and special time of Worship; to the exercise of Religion in all their Relations; to the maintaining of Charity, 
Acts 13.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Purity, Justice, and Contentment; and that their Obedience may hold on and out to the end.  
Secondly, May their Faith be in constant exercise! May they always hold the Blessed Head, 
Gal. 2.20.  the Lord Jesus! May the Life they live in the flesh be by the Faith of the Son of God Are not all their fresh Springs in him who is called the Covenant? May they go out of themselves as empty, poor, and weak; unto him as full, rich, and strong beyond expression? Is not this the Spirit of the New Covenant?  
Again, That the former Direction may be better observed, let this that follows take due place.  
Be they for a frequent and serious renewal of their Covenant. 
See Strong on the Covenant, p. 184, etc.  Fresh Cords may have much force. Do not many, and many find it good for them in this way to draw near to God?  
1. After fresh falls and declinings, 
Luke 22.31.  in order to their rising and recovery.  
2. Under great pressures and chastenings, in order to their support and cheering.  
3. In the time of quickenings and enlarging, 
Jer. 50.4, 5.  for the prevention of deadness and straitness.  
4. Before great Erterprises and Undertake, that they may be Blessed and Prospered.  
5. At the close of Sabbaths and Fasts, 
Nehem. 9 latter end.  that precious impressions may be abiding; yet great care must be had, lest Formality eat out the Heart of this Practice; and in new Covenanting, new Influences from Heaven are to be waited for.  
The last Use is for Consolation to those who have suffered (and do improve) the foregoing words of Exhortation. 
Heb. 13.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies both. 2 Sam. 23.5. Jer. 13.11. Heb. 13.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
May they not with joy draw Water out of this Well of Salvation?  
Is not God's Covenant an everlasting one, well ordered in all things, and sure? Is not this one branch of it, that he will never, never, never leave or forsake those whom he causeth by it to cleave to him? Will he suffer 'em fully and finally to departed from him? Shall bewailed failures in Covenant be taken as forfeitures of it? Assuredly they shall not.  
May this poor Piece have Heavens Blessing attending it! And may by all that read it Covenant Mercies (in the use of Covenant-duties) be received! Amen and Amen.  
FINIS.