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 T H E 
 
 R I $ M S 
 
 - c/f 
 
 GRACE 
 
 DISPLAYED: 
 
 In the great Inftances thereof. 
 
 In giving the Son. 
 Sending the Spirit. 
 Effectual Calling. 
 God's Covenanting with Man, 
 
 By IV. Bagjha*, Minifter of the Gofpel. 
 
 L N D Hi 
 
 \ Printed for . Ralfi Shetmardine in Mdn- 
 tkejhr. 1685. - 
 
V 
 
 c7**Z? 
 
 /7M 
 
To the Defervcdly Honoured, 
 Mrs. Katherine Eyre, 
 andMrs. Ursula Gill. 
 
 Madams, 
 
 YOli are (1 doubt not) fatis- 
 fied, that my thank fulnefi to 
 (and for) your right worthy Hus- 
 bands and your f elves, is otherwife 
 teftifed, than in Papers ; yet, fuch 
 Acknowledgments have found accep- 
 tance. 
 
 To one of your Ears, and to the 
 Eyes of both of you, have the Riches 
 of Grace been by unworthy me pre- 
 fented; and feeing Providence brings 
 anew Edition thereof to you y mine 
 Hearts defire and Prayer for you is, 
 that you may therein more than for- 
 merly tajle and fee that the Lord is 
 Gracious. Through Mercy, you want 
 not afenfe of your Souls wants ; the 
 touches I have given are from a fin- 
 ger that points out the Fountain and 
 Spring whence you may be fupplyed. 
 A l ihrOiigh 
 
The Epiftle Dedicatory. 
 
 Through the great PropitiationGod 
 is reconciled to Penitent Sinners ', 
 and by the Holy Spirit they art recon- 
 ciled to him ": That he jhould par- 
 ticularly call Verfons , and fo enter 
 into Coven-ant with \w, that they 
 become ( above others ) his y are (I 
 am fare ) matte rs of wonder to you. 
 May you through this Rich Grace 
 hold en in your good way, and be 
 every day J};ovgtr and (Ironger ! 
 That your Hearts arefonearh joyn*d y 
 and you fo often meet at the Mercy - 
 feat, who never faw one another^ 
 face^ is from the influence of Divine 
 Grace. That all yours (together 
 with you ) may more and more feel 
 that influence y is daily begged by 
 
 Madams, 
 
 Yonr much Obliged 
 1 nend and. c ervi:n: 
 in the Gofpel, 
 
 IV. B 
 ERR AT At 
 
E ^I^J T J. 
 
 PAge 3. line 1. read manner, p. 4. I. 21. 
 dele which u. p. 5. in the Marg. r. Com- 
 thendxbilem. ib.Foluu p.14. Ij.v.at. lbidA.22. 
 nele fay. p 17. 1. 16. r. O that. p. 25. 1. 12. 
 dele i&c camefo. p. 3c. I 1 3. r. infJBed. p. 31. 
 1. 19. r. Otk. p. lb. 1.22. r. pta/ge. p. 48. 
 l.To. r.fytow. p. 55. I.10. i. cures, p.63. 
 I. 14. r. yet. p. 64. in the Marg. r.rependere. 
 p. 70. 1. 11. r. defires.y. 72. 1. I4.r.for.p.76. 
 ]. 18. add #. p. 8l. Marg* r.againfi 'em. p. 87. 
 1. $.r. <*»i. p.103. 1. 13. r. do. p. no. I.22. 
 aid U. p. 122.1. 6.r. living water, p. 153. Marg. 
 jr.aSso/. p. 143.L i^. 1. cheating, p. 147. 1.4. 
 r. 0/ as *ff. p. 154. 1. 20. r. d»4 i^«. p. 164. 
 Marg. r. male color ata. p. 180. 1. 1 5. r. context. 
 p. 182. 1. 25. r. */:•#. p. 184. 1. 2. r. removed. 
 p. 187. 1. 1. addons//, p. 193. 1. 12. x.crys: 
 p. 203. Marg. v. Date, 
 
%& 
 
CO 
 
 THE 
 
 RICH E S 
 
 rjdka^. 
 
 10. 
 
 Herein is LoVe, not that "toe Lo- 
 ved God, but that He LoVed 
 us, and fent His Son to be a 
 ^Propitiation for our Sins. 
 
 B 
 
 Id not Divine John 
 carry Grace and Love 
 in his Heart as well 
 as in his Name? It BPBrown " 
 was well obferved by one of great * nss% 
 B emihency, 
 
z The %jcbes of Grace. 
 
 eminency, (and is worthy of 
 
 the obfervation of others) that 
 
 as he fhared above others in the 
 
 Love of his Saviour, he (above 
 
 others) fhewed (as well as bare) 
 
 jo. 13.23. Love to his Saviour. As he was 
 
 He vois a the Pifciple that Jefus Loved, he 
 
 compound was the Difciple by whom Jefus 
 
 fndfwect- wa ^ beloved ; and in the exercife 
 
 ne/s. of Love, his fellowfhip was with 
 
 kD ^the Father, as w r ell as with the 
 
 Roberts. Son Jefus Chrijl. Witnefs this 
 
 i^.i-3-Epiftle, and that part of it 
 
 wherein my Text ftands. And 
 
 Ije who felt fuch pure flames 
 
 in his own breaft, was defirous 
 
 to kindle the like in the breafts 
 
 of others ; thence doth he difl 
 
 play the Love of God before 'em ; 
 
 His heart would not (eafily) off 
 
 from that Subje£ ; and it kept his 
 
 Pen to (and on) it. On that fweet 
 
 firing he ft ruck in the Verfe before 
 
 this, and on it, he ftrikefftgain 
 
 in this Verfe , wherein, 
 
 %i The Matter treated of is 
 Love, Love in its height. 
 
 z. The 
 
The Riches of Grace. 
 
 2. The Matter of his treating 
 thereon is, (as was ufual with 
 him,) 
 
 i. Negatively, the excellency 
 of Love lay not in Mens Love 
 to God. 
 
 2. Pofitively, it lyes in Gods 
 Love to Men. Of whole Love, 
 there is an eminent inftance, to 
 wit, fending His Son to be a Pro- 
 pitiation for our Sins. 
 
 The Text hath in it fair footing 
 for fundry points or obfervations; 
 but it falls for my prefent defign, 
 to touch only on this Do&rine. 
 
 i. The lending of His Son to 
 be a Propitiation for Mens Sins, 
 was an eminent evidence of 
 the Rich Grace and free Love of 
 God the Father. 
 
 Of this perfbn's Love doth the 
 Text and Context much treat. ; 
 That we are to take the word God 
 therein perfbnally for the Father, 
 is argued from his being di- 
 inguifhed from the Son, and 
 aving that a£tion which is 
 B 2 efpecially 
 
4 The (Rjches of Grace. 
 
 Differentia efpecially appreciated to the 
 $/5^: Father, afcribed to him, that .is, 
 propria*, fending the Son. Though there 
 Bp.Pr^d. fo t no i ne q Ua lity among the 
 
 p.^4. W Divine Perfons (or Subfiftents) 
 
 there is an order, and the Scrip- 
 
 jfai.tf.ic. ture fp ea fc s f t h e £ r ft Perfon, as 
 
 the firft propounder (and mover) 
 as to the work of Mans redemp- 
 tion. And when the Text faith 
 herein is Love y or in this is Love,it 
 fpeaks as much as I have put into 
 myDoftrine.I find it thus gloffed 
 
 Ew. € A*- on > *^he wr y nAturt °f Love doth 
 
 not. herein appear : One (I remember) 
 expreifed himfelf thus , This U 
 
 Mr. s. E. Love worth pointing at ; what if 
 I fay ? this is Love worth wondring 
 at ? it is much on this fcore efpe- 
 cially that God the Father is ftiled 
 i. Jo. 4. Love , ip jlidi is'\ full of Love, 
 
 % - l6 - Love it felt 
 
 And in the foregoing Verfe, it 
 is laid exprcfly, In this was the 
 Love of God manifefted, in this 
 mainly, though not in this only; 
 in this above,and not only among 
 
 other 
 
The Riches of Grace. 5 
 
 other things, that he gave his 
 only Begotten f Son : So God J J°* 3- 
 Loved the World fo wonderfully, l6# 
 fb as cannot be (to the full)exr 
 prefled or conceived. So that Hm 5 
 good Men and Angels are fill'd* sicwhk- 
 with admiration. This LovewSfcut. 
 had no pfefident, and fhall have %>m. ^ %. 
 no parallel. This commendeth commendx : 
 (or rendreth commendable) theg£#£ 
 Love of God the Father particu- cum. 
 larly. 
 
 That we may take a fairer view 
 of this his Love, we will offer 
 at the refblution of certain 
 Queftions. 
 
 1 . Who is it that thus declares 
 his Love ? 
 
 Is it not God the Father ? Did 
 not the Son come (and was he 
 not fent) out of Hisi Bofome ? ride A 
 Now, did not Mans Sin in viola- rMdi rbef, 
 ting the Law(and firft Covenant) *' pccm 
 ftrike very fully at this Perfon, % n ium. 
 from whom (if we regard the 
 order of the Perfbns in the God- 
 head) that Law and Covenant 
 B 3 had 
 
6 The fRjches of Grace. 
 
 had the firft rife ? Had not He 
 been what He is, if Man had 
 never been ? And could not He 
 have Glorified Himfelf in Mans 
 
 j$».$8. Damnation? Now, that He 
 againft whom Man had Sinn'd, 
 iliouldfor Man provide a Saviour; 
 that he who was provoked by the 
 World, fhould fend his Son for,as 
 well as into the World ; that he 
 that is All-bleffed, fhould beftow 
 on provokers this prime Bleffing, 
 that he who could have honoured 
 His juftice fhould thus declare 
 His mercy.- Is not this wondrous 
 mercy ? 
 
 The Second queftion is, Whom 
 did God the Father fend ? 
 
 Was it not His Son ? and as is 
 
 .^/i.s.32. elfewere expreiTed, His own Son, 
 as the verfe before the Text hath 
 
 1. 7*4.9. it, His only Begotten Son ? Had 
 He lent a Servant, there had been 
 Grace in the bufinefs ; there had 
 ftill been more,had He fent one of 
 thofe Men that are his Sons by 
 the Grace of Adoption ; or one 
 
 of 
 
The Riches of Grace. y 
 
 ofthofe chief Sons by Creation, 
 the Angels. But His fending 
 His proper Son, His Son begotten 
 in a way beyond oar expreffion, fi°fJ n ' 
 (or conception) not one Begotten " u 
 Son of many, (and yet we find 
 thofe that have many, loth to 
 part with one) but an only Be- 
 gotten Son, a Son of the fame in- 
 dividual Effence withhimfelf, a Pm '- 8 - 
 Son that from Eternity was with v 
 Him^nd was His delight ,His dear 
 Son,(or the Son of His Love) this c f^ *• 
 is Grace to a wonder \ and they ^$if w , 
 that are made partakers of the 
 faving benefit thereof cannot but 
 wonder at it. 
 
 The Third queftion is, What is 
 imply ed in Gods act offending ? 
 
 Anf. i. This Phraie muft not 
 have a force put on it. It doth Hiity.* 
 not imply that the Son as God is 6 ' 7 * 
 at all inferiour to His Father. M ijjia tu» 
 Among Men, one may be im-*^<qw* 
 ployed by and from others that ln&unu 
 are His equals. Nor doth \t\v\-mb. 10 . 
 timate, that the Son was at all ?*% 
 B 4 averfe 
 
S The (Riches of Grace. 
 
 averfe to the work he under- 
 took, His heart was in't. 
 
 2. But it denoteth a decree 
 and purpofe (of the Father thus to 
 imploy His Son) which was from 
 Eternity ; and withall, that the 
 Son as Mediator, was by the 
 Father Commifiion'd to His 
 work ; and we find the Scripture 
 laying no little ftrefs as on the 
 
 ffeb. 10. work of the Son, fbon the Will 
 of His Father. We maynot well 
 fuppofe, that the Son would come 
 and become a Sufferer, without 
 the content of His Father : If He 
 could have done fb, would it 
 have been of avail to Mans Sal- 
 vation? He that came freely was 
 authorized fully. Now that He 
 fhould give him fiich a Com- 
 
 3e.6. 27. miffion as it were under Seal (the 
 Scripture fpeaks of Sealing him s ) 
 If alfo we confider, thatitisfaid 
 elfewhere, and juft before my 
 
 Deiit tw» Text, that He gave him freely (for 
 
 S& what ' s fr^ than s ift ? ) He § ave 
 
 conctjjit. Him, and fold Him not, he gave 
 
 Him 
 
The Riches of Grace. 9 
 
 Him and granted him not ; when 
 Men were fb far from deferving, 
 that they could not defireHim ; 
 we have all reafon to cry Grace ! 
 Grace \ 
 
 It's next enquired, Whither did 
 God the Father fend His Son ? 
 
 Was it not into the World, the fo. 1. 14. 
 polluted World, the World that , j,. s ,- 19 . 
 lay in evil as a Carcafe lyes in its 
 filth ; a World where he was to && P" 
 meet with the grofleft abufes, to^ fl 
 be dealt with as if he had not 
 been worthy of it? A Prince's 7<m$.i8. 
 coming from a Palace to a 
 Dunghill, was as nothing to this 
 Condefcenfion and Grace. 
 
 The fifth Queftion is, For whom 
 did God the Father fend His Son 
 into the World ? 
 
 Was it not for us ? for the fake 
 of fuchas we are ? 
 
 1 . It was for us,and not for fallen mL : 
 Angels, Chrift took not on Him 
 the nature of Angels, He took 
 not them by the hand, nor was ^ ^ 
 fent fotodo. The Angels that^a- 
 
 fellrtf. 
 
So <Vr. 
 
 I o The Quiches of Grace. 
 
 fell, Sinn'd without a Tempter, 
 and they perifh without the 
 tender of a Saviour. I am 
 aware , that befides what is 
 hinted in the laft fentence , there 
 are by fbme of the Learned fome 
 reafons (or congruities) produced, 
 why God fhould rather pafs by 
 fallen Angels than fallen Man ; 
 but I fall fully in with fuch as 
 would have Man to attribute this 
 chiefly to His Will ; (and good 
 Hopkins.' Will towards him.) He may 
 think that if Angels had been 
 Redeemed, they would Inve been 
 larger Veflels of Honour ; and did 
 not Man Sin upon a fmall (and for 
 ought we know the firft^Tempta- 
 tionf Again, If we be from our 
 heaj ts devoted to the Lord, it was 
 for us more than for other Men, 
 that the Son of God was fent. 
 Though there be in Him (and in 
 His Death; a fufficiency for all 
 the World, (yea for a! houfand 
 Worldsy yet the efficacy of His 
 fullering, (and (oof His Fathers 
 
 fending 
 
 Revel 
 
Tlpe Riches of Grace. 1 1 
 
 fending) is peculiar to the Faith- 
 full. Can we refrain fpeaking 
 of God's Grace , as exceeding Rich, 
 when we fee him preferring us 
 above Angels, and many Men 
 that are round about us ? efpe- &». 32. 
 daily when having confidered I0 - 
 our felves comparatively , we 
 confider, that abfblutely we arc 
 i„ Undeferving, lefs than the 2 . 3 f /> * 2 * 
 leaft mercy, and yet theobje&s 
 of this greateft mercy ; and 
 2. Ill-deferving, that he fhould 
 fend His Son to redeem us, that 
 flight have fent His- Wrath to 
 cOnfiime us ; we are delivered 
 that might have been deftroyed. 
 The laft queftion, which will 
 call for the largeft Anftver is, For 
 what end (or on what Errand) was 
 Chrififent into the World ? 
 jtnf.OtiQ mainEnd(and Errand) 
 is laid down in the Text, which 
 whofoeVer well weighs, will cry 
 out, Behold what manntr of Love 
 the fdther hath befiowed on us, He 
 was Cent to be a Propitiation for our 
 fins. We'll 
 
12 The Riches of Grace. 
 
 We'll firft confider the impor- 
 tance of the word Propitiation, 
 And it is not doubted ; but in it is a 
 relpeft and allufion to fuch Pro- 
 ^ see z>r. pitiatory Sacrifices as were uled 
 fleet 1 ?-" ^ nc * appointed in the time of the 
 gxhft Law. As there were gratulatory " 
 ereiims. offerings, wherein the Offerers 
 teftified their Love to God, with 
 their thankfullnefs for his favours: 
 So there were ExpiatoryOfferings, 
 which tended to appeafe God, 
 and apply the pardon of Sin to 
 Men, and thofe were all of them 
 Bloody ones ; without fhedding 
 of Blood there is no Remiffion, 
 laid the Apoftle. 
 h^9.22. Accordingly, Chrift's being a 
 Propitiation, 
 
 i . Implyes His being a fufferer, 
 and that unto Death. 
 
 2. His being fubftituted in the 
 idem r oom, and (6 fuffering not only 
 for the good, but withall in the 
 ftead of Sinners ; as the Sacrifices 
 were (lain, to prevent their being 
 Jb that brought 'em. 
 
 3. His.. 
 
The Riches of Grace. 1 5 
 
 3. His fb far anPvvering aad 
 fatisfying God His Father, and 
 making a Compenfation for the v 
 wrong done to His LaWand 
 juftice, that on the fcore thereof, 
 He is attoned, and Propitious and 
 Gracious to believing Penitents, 
 He is their Peace, the procurer Eb%2%x , 
 and effe&er thereof; what the 
 Jewijb Sacrifices were in type, He 
 is in truth. 
 
 I will not conceal, thatfiichas 
 are eminently judicious do stcMr, 
 judg,that in the word Propitiation**™™*™ 
 there is an eye to the Mercy~^!, t}o l r ^ 
 Seat, or cover of the Ark, that 
 Holy of Holy's ; and queftionlels, 
 Chrift is in fubftance what that 
 was in fignification, and its laid, 
 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 (andlafting) than 
 that. 
 
 2, That in its ufe lerved to in- 
 terpofe betwixt Mens fight and 
 
 the 
 
1 4 The Q{icbes of Grace. 
 
 the Law of God which was in 
 the Ark, Chrift interpofeth 
 betwixt Chriftians and the Law, 
 as condemning, and procures that 
 His Father doth not look 6n and 
 judg them according to it. 
 Scuite- / add, A* the Ark (or between 
 
 Romans** ^ Cherubims, that were at the 
 ends thereof) God did commune 
 
 Exod. 2$. anc j meet w j t { 1 pj] s people;In (and 
 
 through) Chrift it is, that they 
 and He meet and maintain Com- 
 munion together. 
 
 And now we mil make a little 
 
 fearch , how Chrifl is /aid to be a 
 
 Propitiation for our Sins. 
 
 ite. 22. ^ * s note d> that the Hebrew 
 
 u 2. word Translated Propitiation, de- 
 
 noteth covering ; and no doubt, 
 
 Chrift doth cover our Sins from 
 
 the avenging eye of God. 
 
 But we will in our anfwer 
 molt regard the Propitiatory 
 Offerings. 
 
 Say , i . They are not to be hear • 
 
 kened to, nor patiently heard^ 
 
 • who 
 
 
The Riches of Grace. i y 
 
 who fay, that fbme did procure fb m* *j- 
 is to deferve this Propitiation ; all ™f£ ® 
 laving Sinn'd deferve punifh- duxcruvt. 
 iient,even thatthatis everlafting. SeeB fi> 
 
 2. Our Sins made fuch a Pro- wrigg^- 
 litiatory Sacrifice as Chrift offered ^ons. pag. 
 [and was) needful. Had not He ^% 
 3een Sacrificed, we muft have 
 
 :>een Sacrifices to Divine wrath. 
 
 3. The Lord who laid our Sins 
 'in refpeft of the punifliment due . 
 
 br 'em) upon Chrift, upon His - ** 3% • 
 iccount taketh off the guilt of our 
 Sins, and deals with us as to our 
 Eternal ftate, as if we had not 
 SinnM 
 
 It may be ask'd, IsnotChrijl 
 Propitiation for our Souls ? 
 
 I anfwer, He isfo. 
 
 This obfervation appears 
 weighty ; the Phy fician healet h 
 30th his Patient and his Difeafe ; 
 the latter by removing it, the for- ^ s ^ 
 mer by recovering him. Chrift ntbe a- 
 is a Propitiation , both as to our *§* 
 Souls and as to our Sins ; our Sins 
 He removes out of the fight of 
 
 God 
 
1 6 The (Riches of Grace. 
 
 God, our Souls He reftoreth 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 Me- 
 ditation? 
 
 BleffedLord! thou Father of 
 our Lord Jefus Chrifi ! How is 
 iL that I who hear fo much of 
 Thy Son, and of His being 
 made a Propitiation, and fent by 
 Thee for that end , fo little, fee 
 thine exceeding Grace therein. 
 
 And (in my meer impure na- 
 turalls) am far from having the 
 Bowels of a Child ; but what 
 other Father ever had fuch Bowel- 
 mercy's, as thofe which thou 
 fheweft me through thy Sacri- 
 ficed 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 
 latisfa£Hon made on behalf of 
 Offenders : Undoubtedly, the 
 
 Suffering' 
 
The Riches of Grace. 
 
 Sufferings of Thy Son Were in ah 
 Ancient Church well ftiled un- 
 krfown ones. I cannot Fathom,' 
 or take a full Meafure of the! 
 depths into which He Defcended* 
 when His Soul was made an 
 Offering for Sin. 
 
 But fure I am, the lower he 
 ftoops, the better thy Love may 
 by every right Eye be feen. 
 Thou waft pleafed with His 
 bruifing, as it had a reference 
 to my binding up. Was ever 
 Love (fave that of Thy Son, and 
 Spirit one with Thee)like Thine ? 
 and^hat this heavy heart of mine 
 was lifted up to Admirings at, 
 and Praifes for it I Through Thy 
 dear Son in whom mercy flows 
 to me, let my Soul afcend and 
 prefent her Acknowledgments ta 
 Thee ! May Thy Love be fhed 
 abroad in mine heart. 
 
 The fir (I aft -of this Pom /hall 
 be of ( 'and for)Caut torn 
 
 The fir ft' Branch is, Take We 
 
 reed, left we take oceafion frorii 
 6 thisr 
 
i8 The Riches of Grace. 
 
 this Do&rine, to think of the 
 Love of God the Son or Holy 
 Spirit, in^a way of .Diminution, 
 becaufe it prefents the Love of 
 the Father in a way of Exaltation. 
 icor. 13. The Grace of our Lordjefus Chrijt, 
 vM ft- and the Love of the Spirit, vce 
 JT ^ fpoken of as eminent, and indeed 
 as infinite. As there is no Divifi- 
 on in the Divine Perfons ? fo there 
 is no Divifion in their Love to 
 Men, but a diftin&ion there is 
 which is to be obferved. 
 
 The fecond Branch is, Beware 
 we, left by our looking at this 
 very great inftance of God the 
 Fathers Love, our eyes and 
 minds be taken off from other E- 
 vidences thereof. His Love is 
 Written (and fliould be read) ia 
 rK 68. the Provifion iHe makes for us, 
 19 20 ' and the diredion he gives to us 
 daily. Though the Sun far out- 
 fliines the Stars, the Stars are, 
 Lights ; and though God's fen- 
 ding His Son, excell other ex- 
 preflions of His Grace, yet His 
 
 Grace 
 
the Riches of Grace. i g 
 Grace is fhewed, and tobeften 
 in the lower tokens of it. David 
 faw Divine goodnefs fpreading [ * l 
 his Table, and filling his Cup, 
 
 The further application of the 
 Point, {hall be reduced under Itofe** 
 rences of Truth, and Rules of Duty. 
 
 The Br ft inference is, The Love 
 of God (particularly of God the 
 Father) is of an elder Date, then 
 the aftual fending of JefusChrifi 
 tnto the World ; this doth flow 
 Tom that, this was in the fuflnefs GaI j 
 ftime, that was from Eternity, 
 rhough forne who place the very 
 rature of Love in delight, are 
 efs willing to grant, that any are 
 eloved till they are Converted j 
 et my Text joyns with fundry 
 
 •S rS n- that c ° untenarice this^^ w 
 litinttion. There is a Love of Roberts 
 enevolence which leads to that Mievers 
 f complacence, of weli-wifhing *™ dm ^ 
 m brings on that of good^iking; ' 
 ove intended makes way for 
 ove applycd. 
 
2 o The %tcUs of Grace. 
 
 I the rather hfijl on this y 
 becaufe, 
 
 i . This much tends to quicken 
 Perfbns to Duty, efpecially the 
 grand Duty, Love to God. 
 bhould not their Love to Him be I 
 withont end,whofe Love to them 
 was before times beginning? 
 tjo. 4.19- Love is no little valued for its 
 Antiquity, and no Love of Crea- 
 tures is in that point to be 
 compared with the Love of 
 God. 
 
 2. This conduceth greatly ton 
 the Comfort of Perfons.The beft 
 on Earth are apteft to complain* 
 of their unworthinefs,to have the. 
 Love of God continued to 'em 1 
 Now this is cheering to fuch asd 
 are in their main defire (and 1 
 defign) for the Lord. He thad 
 Loved T em when they could have] 
 no worthinels, will not ceafd 
 to Love 'em, though now thetf 
 have none. WcaknelTes in timd 
 flhall not make void Love that , 
 was from Eternity. j 
 
The Riches of Grace. 1 1 
 
 The Second Inference is, The 
 Dottrine of the Socinians is 
 greatly to be difliked (yea to be 
 detefted.) Is it not a body of 
 Herefie ? Have not Divines of the 
 firftRank, ranked it with Maho- ^^ )0p 
 metanifm? Here I will only point d* Ar- 
 at its contrariety to the great rowfimdi, 
 point lam on. ? dc ' 
 
 i. Do they not deny ChriftV 
 being fent to be a Propitiation for 
 Si»> when they affirm that He 
 neither made Satisfa&ion to His 
 Father by His Death, nor 
 [intended any fuch thing? 
 
 Though the Scripture fpeak of 
 His Dying for us, that is,inftead nqjIyo 
 of us, and for Sin, when He had hc0 * 
 none of His own to dy for,y ea for 
 our fins, that is, to expiate 'em, 
 and take off the guilt of 'em, fo ' Tm ' 2 ' 6 ' 
 that He is ftiled a Ranfme, one ^ Kvnty 
 that put His Soul into the ftead of Mr.rottiU. 
 purs, yet they affign other ends 
 bf His Dying, and exclude that 
 ^reat end of His being a Propi- 
 tiatory Sacrifice, at which my 
 Text points* C 3 2 And 
 
$ i The (Riches of Grace. 
 
 2. And do they not make way, 
 to their denying that Chrift 
 made fatisfa&on to infinite 
 Juftice, when they Amy Him to 
 be an infinite Perfon ? They,what 
 in 'em lies, degrade Him and de- 
 prive Him of the Honour of His 
 Deity, when they fay, He is only 
 
 p mtur2 God b y oflice and not b y Nature » 
 
 Had He not been very God, could 
 He have made payment for the 
 debts owing to God ? And 
 whilft they thus detract from the 
 dignity (and death) of the Son, 
 do they not draw a Cloud be* 
 twixt their Followers and the 
 Love of the Father ? 
 
 Had He not been His Fathers 
 ow r n proper Son, and fb of one 
 and the fame Nature with M&b 
 felf y or had not His Death been 
 i/453.10. an Offering for fin, His Father's 
 Love had not broken qut in fuch 
 great Luftre. 
 
 But if you will believe 'cm, 
 one great Motive which moves 
 *em to deny the fati^fa&ion ma< 
 
The Riches of Grace. 25 
 
 by Jefus Cbrift, is, that? the aver- 
 ting of this doth dire&ly thwart 
 with the Grace of His Father : 
 How (fa]||||y) can Redemption 
 be of Fre^^cfc, if it be through 
 and for a full purchafe ? 
 
 But doth not this fet one part of 
 my Text againft another ? and re- 
 prefents that as inconfiftent with 
 the Fathers Love, that is rightly 
 reprefented as the great proof 
 thereof ? 
 
 According to the fcntiments of 
 our choicefi Writers , I write what 
 followeth. 
 
 1. It was wondrous Love in 
 God the Father, that He would 
 accept fatisfa&ion at the hand of 
 a Surety, when He might have 
 exa&ed it at the hand of every see Mr. 
 finner. Though the payment Bunsby «?» 
 made by Chrift is valuable, yet [%,** ,y 
 it was Rich Grace that it was Mr. True- 
 not refufed. man> \ 
 
 2. It was wondrous Love in 
 God the Father, that this Surety 
 His blefled Son, was To far of His 
 
 C 4 own 
 
24 Tin Riches of Grace. 
 
 own providing, that He is faid to 
 
 ^r/i.3.25./^ Him forth, to lay help on Him. 
 
 The Scripture fpeaks of Hm as 
 
 . . the firft Motioner ojjjjfeis matter, 
 
 53 ' l0 'as having the firft Hmd at (and 
 
 in) the Covenant of Suretifhip 
 
 and Redemption. 
 
 3. The management of re- 
 deeming work by the hand of 
 God the Son, had the heart of] 
 His Father going along with 
 every paffage of it. Its 'called 
 the pleafure of the Lord, His 
 pleafure in the Abftrafl:, that 
 wherewith He is exceedingly 
 pleafed: He was pleafed with 
 putting Hit Son to pain, as it 
 bad 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 Redemp- 
 tion for Sinners,(ends His Spirit to 
 apply it to 'em. In a word, Sal- 
 vation is not a whit lefs a Dona- 
 tive (or Gift) to us, becaufe ic 
 was a purchafetoChrift. 
 
 The 
 
TJ)e Riches of Grace. 2$ 
 
 The Third Inference is, It is no 
 wonder that the Lord Jefus Chrifi 
 is fb precious to (and prized) by 
 true Believers, well may they 
 count Him their Honour. Do not 
 thebeftof 'emmoft mourn, that lPet2 . 
 they do not Love ^and value 
 Him more ? »Arf« 
 
 Hu Grace is fpoken of as tran- 
 fcendent, And it befye&ks fuch a 
 character. 
 
 r. tie came fo, He came freely 
 according as in the Volume (or , 
 head of the Book, it is Written 7> $^ % °* 
 of Him. te was under no obli- 
 gation to us, and His Father that 
 lent Him did nothing like forcing 
 Him. 
 
 2. He knew well how coftly 
 die work of Redemption would 
 
 be, and was forefeen coming, cm. 1. 8. 
 leaping on the Mountains of 
 difficulty that were before Him. 
 
 3. He alio underftood, that 
 not a few would make light of 
 Him, and His Sons Sufferings ; 
 and the beft would be far from 
 
 ing 
 
 / 
 
 UW V\*ll ^VUUIU UL IAL IL\ 
 
X 6 The (Riches of Grace. 
 
 walking up to, and worthy of 
 His Love. And had not Hx 
 Grace been fo great to us, yet 
 His own excellencies had called 
 for the beftof our aflfe&ions. 
 
 But at prefent, we will prefent 
 His amiablenefs in theGlafs that 
 Jo. 4, 10. i S neareft us. This Do£trine 
 teacheth us to fet the higheft 
 s * e J** r ' cfteem on Him. Is He not the 
 wood In gift °f God the Father ? the 
 &»* chief comprehenfive and con- 
 veighing gift, the gift of His 
 Heart as well as His hand ? the 
 Mefflah, the fait and Commi- 
 ffioned 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) 
 
 V*7' the Evil. Surely the Apoftle 
 
 hath not wrong'd it, in faying 
 
 that it fhews it felf exceeding 
 
 finfull, 
 
The (Riches of Grace. ty 
 
 finfull,and intimating that it can* 
 not be called by a worfe Name 
 than its own.The evil of fin is feen 
 in other GlaiTes,but in none more 
 clearly than in that of the Gofpel. 
 That God the Father lent, and 
 let forth His Son to be a Propitia- 
 , tion for Sws y doth fpeak and fet 
 forth the extream evil that is in 
 Sin. The Drowning of the old 
 World, the Burning of Sodom are See vo$w 
 not fuch full Proofs thereof, as^™ w " 
 Chrifts being made a Ptopma- 
 to y Surifce^ for the taking it 
 away is. It was more that He v 
 who was the God of Nature 
 fhould fufler for it, than if the 
 whole Courfe of Nature had 
 fuffered. 
 
 I look not on rny felf as one 
 competent for the determining 
 of that great fuit that hath de- 
 pended among great Divines, 
 whether it was abfolutely ne- 
 ceffary, that Divine Juftice 
 fhould receive Satisfaction, that 
 fo finfull Men might receive 
 
 Pardon; 
 
1$ The Riches of Graced 
 
 Pardon ; or in other words, 
 
 Whether Gods punifhing finners, 
 
 flow meerly from His Will, or 
 
 from jFfe Nature alibi* Whether 
 
 Veiuno j-[ e might (as fome have faid) 
 
 j^Nor- have taken it away with a word, 
 
 tons ortk. or that in order to the removal 
 
 %£ fim of it,blood (even the blood of one 
 
 that as to His Perlbn was infinite) 
 
 was to go. 
 
 Theft things (7 with fome confi- 
 dence) Write. 
 
 i. The Holy Scriptures fpeak 
 
 xxod. 34. exprefsly, that God will by no 
 
 *- means clear and acquit the 
 
 Beb.^22. Guilty ; that without /bedding of 
 
 Bhod y there is no Remiflion; and 
 
 as Sin let in Death, there muft 
 
 be the Death of one able to 
 
 make a Compenfation to God, 
 
 in order to the taking away 
 
 see Mr. fin; and fome think itlefsmeet 
 
 frfrj' * t0 difpute what God might have 
 
 fin 2] done, feeing He hath told us 
 
 what He will do , and not 
 
 do. 
 
 2. There 
 
The fijches ofGra<% 29 
 
 2. There are not a few Phrafes 
 found in Scripture, that afcribe mbb*\.u 
 the punifhment of fin to His 1 *- 
 Nature,and not to His Will only, 
 
 and all are agreed, that God is 
 in H£ Nature an enemy to fin; He 
 is of purer eyes then to behold it, 
 without bearing Witnefs againft p , ; 
 it, it fhall not dwell with ///>#. 
 
 3. The very Heathens had ap- %>. i.uft. 
 prehenfions, that fin draws fiiffe- ^ Be- 
 ring after it as the Needle doth ^iufiTn 
 the Thread ; they made account default 
 that Offenders were to (mart. W*** 
 
 4. If we confider God as a 
 Governour, and fin as a Crime 
 (and violation of His Righteous 
 Law) it feems very agreeable to Seetkf j r L 
 the ends of His Government, and /tbe Co- 
 conduceable to the Declaration venmu 
 of the Glory of feveral of His At- £? ^ 
 tributes, that He fhould -look for TuckneyV 
 fatisfaction for the injuries and detem * 
 affronts offered to Him. 
 
 Yet I cannot gain-fay thofe 
 who fay, that Gods punifhing 
 fin doth not fo neceflarily flow 
 
 from 
 
1 o &kt Vfjcbes of Grace. 
 
 from His Nature, that there is not 
 an order and interpofitionof His 
 Will. He in the punifhmentdoth 
 not a£t as thofe natural neceffary 
 Agents, the Sun in ftiining 
 and the Fire in Burning ; for 
 then He fhould punifh every a£t 
 (and degree) of fin, at the firft, 
 and to the utmoft, which we fee 
 He doth not ; and His threatnings 
 (at leaft fundry of 'em) (hew, 
 
 9ejure. what might juftly be infli&ed for 
 fin, not what fhall be iaffli&ed 
 for it. 
 
 i. That they who make light of 
 fin (which alals ! moll do !)would 
 open their eyes (O that God 
 would open 'em)that they might 
 fee God's anger (moaking againft 
 it, as an evil and bitter thing ; and 
 
 ?er.2.i9. t ^ lat ever y Sinner muft inevitably 
 have dyed for ever, if the Lord 
 of Life had not in Mans nature 
 dyed, (and fuffer'd) beyond what 
 can be thought ) for it. 
 
 I the rather enlarge on this, 
 becaufe none will be fb wrapt 
 
 and 
 
The Riches of Grace. 5 1 
 
 and ravifhed with the Love of 
 God the Father, as they who fee Ses Do ^ 
 that they deferved the hotteft J°^ m 
 of His Indignation, and rauft have p. 248.' 
 endur'd it, had He not fent His 
 Son to be a Propitiation. 
 
 And now I come to the fecond 
 part of the Application, to wit, 
 to Rules of Duty. 
 
 The firfl: whereof will refpeft 
 all in general, to whofe ears (or 
 eyes) this fhall come. 
 
 There fhould be a reftleffnefs 
 in Perfons, till there be in 'em an 
 acknowledging, admiring, and 
 improving of the Love of God, 
 particularly of God the Father, 
 andihat it was fo with 'em. 
 
 1. The Love of God as brea- 
 king out in this great inftance 
 (andfpeciallpjbdge) thereof is to 
 be acknowledged. Ingenuous 
 tempers -incline Perfons to own fixer*, 
 fmall kindneffes fhew'd by Men ; %**&» 
 furely then, they cannot think *" 
 they are of a Gracious temper, 
 who overlook this exceeding 
 
 great 
 
 tr*. 
 
$ 2 The <l{ickes of Grace. 
 
 great kindnefs fbew'd by God. If 
 God had required great things 
 of 'em, they would not have 
 done 'em, who will not do this. 
 
 This acknowledgment jhou Id be 
 ckr&usnon Firft (and moRj inward. The 
 **?*/- Soul, and all its Powers fhould 
 
 be engaged in it. 
 can t i . The mind fhould apprehend 
 
 (and efteem) it, as that that is 
 undervalued, but cannot be over- 
 valued. 
 
 2. The Memory fhould retain 
 lively and powerfull Notions of 
 it, and fuggeft 'em to Perfbns 
 frequently. 
 
 j. The Will fhould clofe with 
 and embrace it, in contenting to 
 Chrift, and the Propofals made 
 through Him. 
 
 4. All the Affe&ions fhould 
 appear vigoroufly in this (ervice. 
 
 So far as Chrift is prefent, He 
 fhould be delighted in; fbfaras 
 /-eis abfent,/^ fhould be defirech 
 Love fhould in both thofe ways 
 a& towards Him ; Hope fhould • 
 
 expeQS 
 
The %jcbes of Grace. 3 5 
 
 cxpeft great things through him ; 
 Fear and Hatred fhould be up , 
 and at work to prevent fin,as difc 
 pleafing and difhonourable to 
 him, and to his Father that fent 
 him. 
 
 2. This inward acknowledg- 
 ment of Divine Love is to be 
 Evidenced, 
 
 r . In and by the Lip ; Grace oumtrity. 
 j poured into, fhould be poured 
 out of the lips of Chriftians. 
 The Spoufes lips are as a fear let CAnt *^\* 
 th ead, [mall and ruddy, when fhe 
 is uttering her Praifes of the Son 
 who fhed his Blood, and to the 
 Father thaf gave him. 
 
 2. Yea (and mainly) in and 
 by their Life. Perfons walking 
 mould witnefs that they have 
 rightly learned Chrift : HefhouliW-w* 
 be exalted in their Houfs. The*" 
 Fathers Love fhould reftrain 'em 
 
 from fin, andxonftrain 'em to a 
 courfe of Holy Duties. 
 
 3. In a fincere and hearty re- 
 signation to him, and to his Fa- 
 
 D ther, 
 
3 4 The (Rjches of Grace. 
 
 ther through him. The whole 
 John i. Soul fhould clofe with, and ac- 
 1 *' I2 ' cept of a whole Saviour. Thofe 
 Mr. Blah?, excellent ones, who think that 
 Ss°S ant: Faith as Juftifying looks moft at 
 &c. ' Chrift as a Prieft, and Redeem- 
 ing Tinners by his Blood, yet fay, 
 that the Faith which is Juftifying 
 hath refpeft alfo to his Prophe- 
 tick and Prieftly Office ; and is 
 for being taught and ruled by 
 him. And this leads to the laft 
 Head , under this firft Rule of 
 Duty. 
 
 4. The improvement of Cod the 
 
 Fathers Love jbould be /hewed in a 
 
 cordial and conftant Obedience to 
 
 Chrift. Of the Obedience of 
 
 Faith we read, and without doubt 
 
 ffmes 2. the Faith will not carry to Heaven y 
 
 that doth not carry to Obedience. 
 
 John «;.23, They that honour the Son, in com- 
 
 *4« plying with his Precepts, honour 
 
 the Father that fent him. To Rule 
 
 as well as recover Sinners ; to fa ve 
 
 them' in the way of San&ifying 
 
 them. 
 
 The 
 
TI?e Riches of Grace. 3 ^ 
 
 The Second Rule of Duty, 
 which doth alfb refer to all that 
 fhall be Readers (or Hearers) 
 hereof, is, 
 
 Perfons fhould put this upon a 
 fair IfTue and Tryal , whether or 
 no they have yet anfwered the 
 Love of God the Father, in lay- 2 or. 13; 
 ing hold of his Son, the great 5- 
 Propitiation. 
 
 1. That I and others, when 
 on this point, may be very (eri- 
 ous : Is there not a caufe ? 
 
 I fhall before I lay down Marks 
 ( or Notes ) of Tryal> prefent 
 lome Motives to our Trying our 
 felves. 
 
 The fir ft Motive is, The Cafe 
 is of great importance ;and great 
 matters are not to be flightly 
 pa (Ted over. 
 
 If we have not laid hold on 
 thrift, we are in as miferable a \£° n *' 
 :ondition as can eafily be thought 
 )f. If we have done it, and have 
 lot the knowledge of it, we 
 hall be in a want of Comfort. 
 D 2 2. The 
 
g 6 The Riches of Grace. 
 
 2. The thing (if real) is know- 
 able and difcoverable. As there 
 '• T > are Exhortations to Self-exami- 
 nation, as a Duty that lies with- 
 in mens reach, fo fundry in the 
 ufe of it have been brought to 
 know their ftate and frame. 
 
 j. Through neglefl: of Tryal, 
 ftveral (yea, molt) Perfons are 
 at a lofs, and know not their own 
 felves. 
 
 i. Some of the Children of 
 the Bride-Chamber are in Mourn- 
 ing, becaufe the Bridegroom is 
 not with them ; not fo u ith them,, 
 as that they fhould dilcern 
 him. 
 
 But 2. far more err on the 
 more dangerous hand ; they pre- 
 fume, and take that for believing, 
 and lay a falfe claim to the Lord 
 Jefus, and lay , They are rich , 
 when they are miferMy poor. Many 
 have no more of Chrift, fave the 
 Name of Chrift ; others have no 
 more of him but the Notion of 
 him \ and a third fort have no I 
 
 more 
 
 4^-3* * 7 
 
The <I{iches vf Grace. g 7 
 
 more of him but the Vizor or 
 appearance of him. 
 
 4. Without diligence in this 
 work of Tryal , there is little 
 hope that there fhould be a true 
 decifion and determination of 
 the point. 
 
 Wher^ that Faith is that doth 
 apprehend Chrift, it may be but 
 as a grain of Muftard-feed, very 
 fmall, and fb lye lefs open to 
 fight. 
 
 2 . There is a feigned and coun- 
 terfeit Faith, that is fb like the 
 unfeigned and fincere one, that 
 itmuftbe a work of time (and 
 care ) and there is need of help 
 from above to diftinguifh them. 
 
 5. It is of great ufe (and ad- 
 vantage) to Perfbns to know 
 how things ftand with them. 
 
 1 . If they find they have not 
 an Intereft in this Propitiation, 
 this may prove a good ftep to- 
 wards the attainment of it, by 
 putting on a Mournful Prayer- 
 ful feeking after it. 
 
 D 3 2. If 
 
$8 7 be Riches of Grace. 
 
 2. If they find that they art 
 Perfbns of fb good an Intereft , 
 how may their Hearts leap for 
 joy ? He that through his Son is 
 rendred Propitious and Gracious to 
 to them, will at laft confer Glo- 
 ry and BleiTednefs on them. 
 
 The Marks or Signs which I 
 Hiall lay down for Perfbns to pro- 
 ceed by in their Trying, will be 
 couched under the four follow- 
 ing Queftions, wherewith I will 
 adventure to pofe every one that 
 takes me for an Advifer. 
 
 i. Haft thou felt (as well as 
 feen) the need thou ftandeft in 
 of Chrifts being a Propitiation , 
 and thereupon an Advocate for 
 thee ? 
 
 Haft thou feen thy fins as moats 
 in the Sun abounding ? Haft thou 
 felt them as an intolerable bur- 
 then on thee? Hath Divine wrath, 
 as due for them, been frightful 
 to thee? Doft thou own thy beft 
 done Duties as infufticient for 
 the appeafing of Wrath, and fa- 
 
 tisfying 
 
The Riches of Grace. 3 9 
 
 tisfying of Juftice, how good fb- 
 ever they are in their own place ? 
 Art thou afraid of fetting them 
 in Chrifts place f Some things 
 like thefe may be in Hypocrites ; 
 and thofe things may not at fome 
 times be fo evident to ( and in) 
 true Believers as they defire : 
 But where is there an Hypocrite 
 that is poor in Spirit ? Or a true Mau$. 3° 
 Believer that in his ordinary 
 frame is not ? 
 
 2. Doft thou,when alone (and 
 meditating on the Rich Grace of 
 God in Chrift Jefus. ) cry out, 
 the depth ! Are thofe thoughts in 
 thee, that on a Death-bed were' 
 uttered by one of the ableft and 
 choiceft of young men, What me, ^ m 7#24? 
 Lordl why me? Shall fuch-a one 25. 
 as I am have the benefit of this 
 Propitiation ? Would the Father 
 give his Son, or will the Son give 
 himfelf to me ? Hypocrites are 
 apt to admire themfelves, and 
 not Free+G race; or Free-Grace in 
 order to felf magnifying. Sin- 
 D 4 cere 
 
40 The Riches of Grace. 
 
 cere Christians, when they dare 
 not fay they have embraced 
 Chrift, are apt to wonder that he 
 is offered them. 
 
 5. Hath thine Heart known 
 what it is to be fupported from 
 the confideration of the Love of 
 God, and his exceeding Rich Grace 
 in his Son , when it hath been 
 near finking upon a li^ht and 
 fenfe of the nuraeroufnefs and 
 heinoufnefs of fin, that hath be- 
 fet, yea, o'ertur'n'd thee? Canft 
 thou remember the nord ( [peak- 
 ing of this Groce) upon which 
 God h th caufed thee to hope? 
 . When fin reviv'd in Paul's fenfe 
 of it, it was the difcovery of 
 
 iThn. t. abundant Grace that upheld him. 
 
 13.14*15- xh e unfound Profeffor knows lei's 
 of Heart-failures"; and if he have 
 apprchenfions of Rich Grace, he 
 is for making it a Cloak for fin : 
 And the infirm Believer, that is 
 left acquainted with Triumphs, 
 is yet through the difplays of 
 R>ch Grace,kept from being fwal- 
 low'd iip of Troubles. 4. Art 
 
The (Riches of Grace. 4 1 
 
 4. Art thou defirous to have 
 thine Heart railed and enlarged 
 in love to God ? Doft thou rejoyce 
 £ ) far as any have reached Glory- 
 ing Love ? And when thou canft 
 feel little more than what one Mr - B &~ 
 ftyles Lamenting Love, are there 
 fbme ftirrings of defiring Love 
 in thee ? An thou ftudious to 
 pleafe God ? And bell: pleafed 
 with thine Heart when it is rea- 
 | dieft to run in the way of Obedi- 
 ence to him ? If thou /oveji God , t ^ Q ^ n 
 it is from hit loving thee fir ft. If 19. 
 this Fruit grow in (and from) 
 thee, thou art ioyn'd to the Root 
 of Jefs. 
 
 When I have written all I can 
 (yea, when able Writers have 
 done fo) many will truft (as 
 they fpeak) and not try; they'l 
 take it for granted, they have re- 
 ceived Jefus Chrifl: the Lord, 
 though they have nothing like a 
 Proof of it. 
 
 Be it known, when men dare 
 not bring their Gold to the Teft, 
 
 there 
 
4 2 The Riches of Grace. 
 
 there is great caule to fear, it is 
 
 John 3.20, not pure and right. Truth in 
 
 21. the inward farts doth affett y and 
 
 not avoid the Light. 
 
 O that they who are willing to 
 try, were Humble, did attend to 
 the Rule of Tryal, the Word of 
 God, and did wait for the Spirit's 
 Jllines on them ! 
 
 The Third Rule of Duty hath 
 a particular reference to thofe 
 that upon Examination do (or 
 may ) find that as yet the Love 
 of God the Father, and his be- 
 loved Son, as a Propitiation, have 
 not been believingly embraced by 
 them. 
 
 They fhould attend to the Ad- 
 vices that are moft proper for 
 them; whereof, 
 
 Thefirftis, Be they willing to 
 entertain Convi&ions, that the 
 Fathers Love, and the Sons Blood, 
 have hitherto been flighted by 
 them. 
 
 In 
 
I. 1G. 
 
 The (Riches of Grace. 45 
 
 In order to their Conviction 
 in general , I fhall offer 
 what follows. 
 
 1. What mean thofe low 
 thoughts they have of the ever- 
 lafting Gofpel, wherein Chrill 
 ind his Fathers Grace are re- 
 pealed ? The Feet of them that 
 bring glad tidings, fhould be beau- * om ' v 
 tiful in their Eyes, but their Fa- 4 ' ^ 
 :es are not. Light from Heaven 
 fhould be welcomed on Earth; 
 
 but (alas) it is not fo. 
 
 2. How is it, that when the 
 Gofpel finds lome Entertainment 
 in their Heads, it hath no better 
 room and reception in their 
 Hearts ? Their Hearts do not burn 
 within them, when the joyful 
 found is in their Ears. The love 2 Tfcf.2. 
 of that great Truth is not recei vM lo * 
 together with it; nor indeed are 
 
 fuch with whom I am dealing de- 
 firous it may be fb. 
 
 3. Are not thofe of them that 
 have fbme Notions of the worth 
 of Chrift, fir from a due and 
 
 praflii- 
 
44 TZ>e Riches of Grace. . 
 
 pra&ical valuation of him? 
 
 i. Will they fell all, that they 
 may obtain the Pearl of great 
 price? Is not there fbme fin or 
 Mauiz. other in the Heart, to which it 
 45 ' cleaveth faft, with which it will 
 
 not part for Chriffs fake ? Flefh- 
 pleafing, or Worldlinefs, or Pride 
 bear fway in them. 
 
 2. Are there not fbme pieces 
 of Service which they will not 
 touch with? efpecially thofe of 
 a fecret and inward Nature ? Do 
 
 Mat. ii. they aright come to Chrift, who 
 28,29. rejedt his Yoke ? 
 
 3. Do they when their Duties 
 have been largeft, and their gifts 
 higheft, keep up a (harp Appe- 
 tite to Chrift and Free-Grace ? 
 
 And now I will offer fome pa£ 
 fages for the Conviftion both of 
 the Profane, and of thofe that 
 are at beft but Civilians , mere 
 Mor&lifls, or Formalijtj, 
 And as to the former fort, 
 With what face (or colour) 
 can they fay they have received 
 
 jef4 
 
 \ 
 
The %iches of Grace. 45 
 
 Jefus into their Hearts, and have 
 the Fathers Love fhed abroad in 
 them,whoare overmuch wicked, sccJef. 7 . 
 as the Preachers Phrafeis. ) 7 remmbsr { 
 
 1 . Wallow in the mire of Un- mik whit 
 cleannefs, or run into excels in f eriott f ns f s 
 Drink, or over reach thofe they S'^' 
 Trade with,or inure their tongues Mr, h. 
 to vain Swearing, Curfing, or*J™3* 
 
 Reviling. thereon. 
 
 2. Add one of thofe Enor- 
 mities to another , having on 
 them fundry black and broad 
 fpots at once. 
 
 And 3. Add Rebellion to fin, 
 hating to be Reformed ; riling up 
 againft the Reproofs under which 
 they fhould fall down. Is Chrift 
 an Head, to which fuch Corrupt Tit - 2 - li: 
 Members are joyned ? Fs fuch un- 
 godlinefs confident with Graces 
 Teaching ? And fo I fall on pofing 
 thofe who go no further than the 
 form of Godlinefs. 
 
 Who, 1. In abftaining from 
 Evil, are onely lollicitous about 
 abftaining from more open Evils. 
 
 The 
 
46 The %iches of Grace. 
 
 The filthinefs that is in the Spirit 
 5Sj.r ; Cl« wit. Pride, Malice, Luke- 
 warmnefs , and Worldlinefs ) 
 1 they indulge. 
 
 2. Their abftinence from evil 
 is feparated 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 
 
 mt. 3.1c. was enou gh to make a good bub- 
 
 jeft. 
 
 3. In doing Duties, they are 
 partial, picking and choofing, and 
 onely taking the cheaper ; ferving 
 the Lord with what cofts them 
 lead ; not communing with their 
 own Hearts in felf-examination, 
 not labouring to work truths up- 
 on (and iuto) their Hearts by 
 iMeditation ; not keeping up a 
 Watch and Guard over their Sen- 
 fcs and Souls. ^^ 
 
 4. They are not for exercifing 
 their Spirits in the exercifes they 
 
 ; tmes <. are cn S a S^ * n ' r ' le y are not * or 
 Prayins; carncftly (or in Prayer) 
 
The Riches of Grace. 47 
 
 nor for Praifing God with their 
 whole Hearts, nor for hearing, tf*'-9-i« 
 that they may Live. 
 
 5. They when exercifing fbme 
 of the ftrength of their Spirits , 
 are not for exercifing the Graces 
 of Gods Spirit. They cannot 
 call forth Faith, Love, and Zeal, 
 who are void of them. . — f 
 
 6. They are not for exalting Thn ■_ 
 Chrift above (and in the dole 
 
 of) Duties, nor glorying in him . 
 as the Lord their Righteoufnefs , 
 covering their fins, and prefent- 
 ing their Souls acceptable to God. 
 
 Let thefe know, that as yet 
 the Free grace of God in Chrift 
 hatji not a fpecial influence on 
 them, nor are they peculiarly in* 
 terefted therein. 
 
 The fecond Advice is, Be they 
 perfuaded to weigh well that their 
 prefent ftate is not a ftate to be 
 refted in. 
 
 Be it known, that the flight- 
 ing of Chrift argues, 
 
 i.^An 
 
48 The ^tchcs of Grace. 
 
 i. An Underftanding dange- 
 roufly dark , that hath not difc 
 covered , f. The indilpenfible 
 want of him ; that he is more 
 John 4. 10 needed than daily Bread. God 
 can preferve mens Bodies with- 
 out that, but will not fave their j 
 Souls without him. Nor yet, 
 2. 1 he incomparable worth of 
 him. Did Men Ivbw the gift of 
 God, and how this Sun out-fliines 
 all leiFer Stars, fb that they dif-. 
 appear at and on his appearance ; 
 they could not but fall in Love \ 
 with him, and follow hard after 
 him. 
 
 2. It is alfb an Argument of an 
 Heart defperately hard, hardened 
 through divers Lufts ; particular- 
 ly through, 
 
 1. Pride. The Heart thinks 
 j^w.io.3, too highly of it felf to go unto 
 *•_, Chrift, to be its Righteoufnefs , 
 
 and too meanly of his Service, to 
 fubmit to him as its Ruler. 
 
 2. Senfuality. It prefers fil- 
 thy Puddles before the River of > 
 
 God; 
 
 1. 11 
 
The Riches of Grace. 49 
 
 God ; and had rather have its 
 Refidence in Styes, than in his 
 pure prefence. 
 
 And it is a great Truth (but 
 no great Wonder) that this fin 
 doth immediately fhut Perfbns 
 out of Heaven,and under Wrath ; 
 what Remedy is there for thofe 
 with whom the great Gofpel- 
 remedy is at an undervalue ? Will 
 not all the Curfes of the Law 
 ( and with them an Anathema , l Cof - M* 
 Maranatha ) fall on fuch as Love 
 not the Lord Jefm Chrijl , nor 
 have recourfe to him, and to his 
 Fathers Love, in him, that they 
 may do lb ? Whither will they 
 Appeal,that are c ;ft at the Mercy- 
 feat ? 
 
 I will next apply my felf to 
 the notorioufly Vicious ; and oh 
 that God would fay to them, Get Micah 2* 
 ye from theft Tents ; Hajle outof l0t 
 this Sodom. 
 
 Know they, their Crimes are 
 
 exceedingly aggravated from the 
 
 tenders of the great Propitiation 
 
 E out 
 
50 The Riches of Grace. 
 
 out of the Fathers Rich Grace 
 made to 'em. 
 
 i. Are they not againft clear 
 Light ? In this Glafs may be feen, 
 i. How deep the ftain and pol- 
 lution of fin is, which onely his 
 Blood, who is God , can fetch 
 out, fo that it fhall not be feen 
 with an avenging Eye. 2. How 
 greatly the Nature (as well as 
 the Will ) of God is againft fin ; 
 yea, how all his Attributes op- 
 jym.S.32. pole fin ? He Jpared not his own 
 Son, but gave him up to a Qnrfed 
 Death, when he undertook to an- 
 fwer for it. 3. How willing (as 
 well as able) both the Father 
 and the Son arc to receive Peni- 
 tents into favour. Doth not 
 Chrift's death fet out this to the 
 Lite, and with their Love is that 
 of the Spirit prefented in the 
 Gofpel ? witnefs the moving La- 
 I/M5- ^mentations over finners, the preC 
 7^ 3 » 540. fing Exhortations on 'em, and 
 winning Invitations to 'em : And 
 
 2. Are 
 
71?e Riches of Grace. y I 
 
 2. Are not their ill courfes a- 
 gainft dear Love, yea, againft ex- 
 preffions of the hi^heft Love, as 
 to the fpring Evidences and Ef- 
 feds of it ? Co they not ftrike at 
 the Heart of every Perfon in the 
 Godhead? 
 
 And will not thefe blows re- 
 dound and fall on their Heads that 
 give 'em ? Will not this be the 
 Condemnation ofthoufands? they Mau l - 21 
 (with the refiftance of Light and 
 Love ) expe&ed that God fliould 
 fave 5 em in their fins, who would 
 have have fav'd 'em from 'em. 
 
 The Application is now to 
 fall on thofe that reft on this 
 fide Chrift the true Reft , 
 though in thofe cleaner ways to 
 Hell (as fome fpeak) Civility 
 and Formality. This is not their 
 Reft, nor fliould be made lb one 
 hoGf. Till fuch Perfons have 
 Union to and Communion with 
 Jefus Qhrifi and his Father, 
 
 i. They are in the World with- £ ^. 2 . 1 2. 
 out God in the World : They 
 E 2 have 
 
$i The Riches of Grace. 
 
 have a better Air than Heathens, 
 but have not better Hearts , at 
 lead: not a better inward ftate 
 than they. They have more 
 Light, but not more Spiritual 
 fight : They have more Church- 
 Priviledges, but no more laving 
 Grace. 
 
 2. Their Services, how fpeci- 
 ous fbever and taking with Men, 
 are unacceptable to God, if we 
 fpeakof full and abfolute (and 
 not of comparative) acceptance ; 
 their Fruit is not to Perfection, 
 
 2 ' 5 'and will not be to Salvation, not 
 growing on or from the Tree of 
 Life. 
 
 3. They have no Title to Hea- 
 fohn 3. ven > but are Children and Heirs 
 W* of Wrath. Their Righteoufncfs 
 
 doth not exceed (probably it 
 u/i U doth not equallize) the Righte- 
 oufhefs of the Series and Pbari- 
 fees. It is Clirift alone that de- 
 livers from the Wrath to come, 
 and he onely delivers thole that 
 are in him. 
 
 the 
 
The Riches of Grace. 5 3 
 
 The laft advice as to the un- 
 regenerate is, cry they, pray 
 they, get they all their Friends 
 to cry ( and pray ) for a change 
 of their Hate and frame, that 
 they may on good grounds lay, 
 that Jefus Chnft is a Propitiate & 
 for their fins, and that the Father 
 that fent him to be fb, hath ac- 
 cepted him as fuch. O that the 
 Lord, who imploys one fbweak 
 as I am , would Honour me in 
 making meanlnftrument of their 
 Converfion ! 
 
 1. Study they (to good pur- 
 pofe) that they do as really need 
 an Intereft in this Bleffed Propi- 
 tiation, as any in the World can 
 do. 
 
 1. Have they not many great 
 fins to be removed off from their 
 Souls, and out of God's fight ? 
 Did they not 'fall as far (and 
 foully) as any in Adam ? Did they 
 not derive, as guilty Perfons, fb ^ m .^ i2b 
 filthy Natures from him ? Is there & 7- 24* 
 not in every one of 'em a Root of 
 E 1 1 bitter- 
 
54 The Riches of Grace. 
 
 bitternefs? Hath not this Root 
 been fruitful in the unfruitful 
 works of Darknefs ? If all their 
 fins ( particularly thofe of Omil- 
 fion) were fet in order before 
 'em : If onely thofe that have 
 been more directly againfl: the 
 Love of the Father and the Grace 
 of our Lord Jefus Chrift, were 
 prefented to 'em, would they not 
 be as a vaft and terrible Army ? 
 And if the heightning Circum- 
 stances of 'em were fhewed to- 
 gether with 'em, would they not 
 render 'em ftill more frightful ? 
 
 2. Be they fully perfuaded, 
 that no Righteoufnefs which they 
 can call their own, will avail or 
 fignifie any thing, as to the ato- 
 ning of God, and rendring him 
 Propitious and Gracious to 'em. 
 The Bed is too fhort, they can- 
 not flretch themlelves thereon : 
 The Covering is coo narrow, they 
 cannot wrap themfelves therein, 
 mi , 20 . The injur'd Juftice of God being 
 infinite, cannot be righted by 
 
 any 
 
The %lches of Grace. ££ 
 
 any finite payments made to it : 
 Thoufands of Rams y and ten thou- Micab 6. 
 fands of Rivers of Oyl % are infg^' 6>7 ' 
 n/fcant. 
 
 j. Make they a juft Account, 
 that to their Salvation a renew- 
 ing of their Natures is needful : 
 As they are indebted, fo they are 
 d ilea fed ; as they need Pardons , 
 fb they need Cires ; if God fave 
 'em, he'l heal 'em. 
 
 4. Doubt they not of the All- 
 fufKciency of ChriiVs Propitiaticn, $ hn 6.37 
 or of the freenels of his Father to & 7- 37* 
 make over to 'em the benefit 
 thereof, upon their coming in, 
 and yielding themfelves to him. 
 Affuredly, if they can once get a 
 fight of the face of Jefus Chrift, 
 they may with comfort behold 2Cor% ^ 
 the Glory of God in it. All the Di- 
 vine Attributes will appear then 
 amiable, all the ways of God will 
 be rendred eafie, and all the Pro- 
 vidences of God will become pro- 
 fitable ; even chaftifing ones or 
 Rods will have Honey on the 
 E 4 end 
 
 1 
 
5 6 The Riches of Grace. 
 
 end of 'em , which they fhall 
 tafte. 
 
 5. That they may be brought 
 nigh to the Father and the Son , 
 and fhare in their Loves, wait 
 they in the ufe of a plain clear 
 pra&ical Miniftry, that the Holy 
 Spirit may defcend on 'em, and 
 they may experience the fweet- 
 nefs and powerfulnefs of his 
 drawings. God not feldom (peaks 
 to mens Hearts by his Minifters 
 as his Mouth ; and Oh that Per- 
 sons longed to find the Holy 
 Spirit ! 
 
 1. A revealing Spirit, fhew- 
 Mp ' ! ' 17 * ing 'em the King in his excellent 
 
 enamouring Beauty. 
 
 2. An inclining Spirit, bow- 
 Tfai. no. w §> t heir wills, and bringing 'em 
 3. over to embrace him whom they 
 
 apprehend. 
 
 3. An enabling Spirit,empo\v- 
 ring 'em to come to him that is 
 able to fave 'em to the utter m oft, 
 from fins reigning Power here.as 
 well as from its ruining power 
 
 here- 
 
 
The Riches of Grace. 57 
 
 hereafter. O for a Spirit ofiFaith ! 
 Is it not much more precious than 
 Gold or Pearls ? 1 hough it do 
 not at all make the Propitiation 
 for our fins, it makes it ours. 
 
 Left all I have faid be as if it 
 was unfaid to thofe who moft 
 need it, 
 
 I fliall (before I come to di- 
 refl: my Speech to the Regenerate) 
 fet before the Unregenerate, and 
 liich as continue to flight the 
 Rich Grace of God in Chrift , 
 iome moving Motives. 
 
 One is, Death is on its way 
 towards 'em, and every ftep they 
 take they are a ftep nearer to it : 
 Their Glafs is continually run- 
 ning, and how few Sands remain 
 in it, it is not for them to know. 
 What if it fhould lay hold on 
 them before they have laid hold ^3 13.14 
 on this Propitiation ? Would it 
 not be as it hath been accounted 
 of terrible things the moft ter- 
 rible ? 
 
 For, 
 
$8 The Riches of Grace. 
 
 rtSSK* ^'.^y^ome o6t to 
 enriit, he will m Judgment come 
 againft them; and as he is the 
 ««. 6 u* ? Veete y riend J & he is the foreft 
 **"* Foe ' r f e »^ */ /& W is 
 to Grandees that are to fall un- 
 der it full of Terror. They that 
 will not have him as their Savi- 
 our, cannot flye from him as their 
 Judge. And to their flume and 
 lorrow it will appear. 
 
 kt ''J 1 " 11 ,' 5 J ud ge is All-knowing : 
 No fin hath been committed To 
 fecretly as to fcape his Cogni- 
 ^a\-^ ewnibnn ^ light the 
 moft bidden works of Darknefs. 
 2. He is alfo mod J u (f, and 
 cannot be Bribed; nor will any 
 make offers of that fort to him. 
 
 ?. He is Powerful, and they 
 
 that fall into his Revenging hands 
 
 *u 3 3 . 5f. n , m , a f no efcape out of 'em : 
 
 13, 14. ™ 1S di plealurc which cannot well 
 
 be endured, cannot at all be a- 
 
 voided. 
 
 ™ rd >> w iU not the Torments 
 Winch they /hall be adjudged to 
 
 have 
 
The Riches h f Grace. 59 
 
 lave fundry of the fliarpeft 
 (tings in 'em ? 
 
 1. Will they not have the fpe- 
 culative knowledge of the great 
 Love which God made offers of, 
 
 that fo their fin may appear ex-^ 3#I p. 
 ceeding finful, and their Suffer- 
 ings moft righteous ? Knowledge 
 (hall be increafed, that Sorrow 
 may be lb : Even where there is 
 utter darknefs, there will be light 
 that is terrifying. The thoughts 
 of Mercy that were mod fweet 
 in Life, will be more bitter than 
 many Deat! s, becaufe it was re- 
 jected. 
 
 2. Will they not have a fin to 
 anfwer (andfuffer) for, which 
 is not chargeable on Devils, who 
 never had Chrift ( and Grace in 
 him) held forth to 'em ? The Heb.i.~,. 
 Blood of Chrift rjiuft needs lye 
 heavy on thofe on whom the 
 
 guilt of it lyes, becaufe the Me- 
 rit of it was made light of. 
 
 4. Yet the da v of Grace lafteth, 
 and the Door of Hope continues 
 
 open. 
 
60 The (fijcbeyi of Grace. 
 
 open. If the nicked for fake his 
 7 * way, and the unrighteous man his 
 thoughts, and turn to the Lord, 
 making the Son of God his Advo- 
 cate, he [ball in no wife be cafi cut. 
 There is in Christ vertue to take 
 away fins againft Chrift; and 
 the Fathers Bowels will yearn 
 over a Penitent that hath been 
 Lu{eij. a Prodigal. The Lord turn fin- 
 20 - ners , that they may be turn- 
 
 ed ! 
 
 The Fourth Rule of Duty hath 
 a particular eye upon thofe that 
 are Interefted in the Son of God 
 as a Propitiation, and confequent- 
 ly in the Love of his Father. 
 
 They fhould be found attend- 
 ing to (and in) the Services that 
 are proper to ( and for ) 'em. 
 
 The firft Service is, Mufmgon 
 ( and weighing ) the exceeding 
 great Love < f God the Father, as 
 manifefted in Chrift, 
 
 Beiides, what they have read 
 under this weak hahu concerning 
 it, they are (here) to read 
 
 there- 
 
The Riches of Grace. 6 1 
 
 thereof, as it is confidered * com- **&*** 
 Paratively **£ 
 
 i. With the Love or Men to ^6 ^w. 
 Men. ?'*7» 8 ' 
 
 2. With the Love of Men to 
 God. 
 
 3. With other expreffions of 
 the Love of God to Men. 
 
 Hereby it will be evident, that 
 this Love is a Nonefuch. 
 
 1. What is the Love of Men 
 to Men? Even of thofe whole 
 Love is fhongeft, in companion 
 of this Love ? 
 
 Doth it not far furpafs the 
 love of the moft loving Friends ? 
 Though Hiftories relate won- 
 , drous things concerning fome 
 that flood in that relation ; and 
 the Scriptures (peak of * the near. * , Sam , s 
 bond (andtye) which Friend- 1 8.1. 
 (hip knit between Jonathan and ****' u 
 David. 
 
 For, 1. Though in Friendfliip 
 there is an uniting of Hearts, yet 
 the Love we are confiderins cau- 
 fed an Union of Natures, of an 
 
 infinite 
 
~6 z The Ouches of Grace. 
 
 oaU 4-4- infinite and finite one, of God 
 
 hA?* 3 * an d Man, * n one Per fbn. 
 
 2. Friends may , and many 
 times do fee an amiablenefs (and 
 lb ground for Love ) in another ; 
 but God law no fuch thing in 
 
 Eze\. 1 6. fallen Man : He law what might 
 in initio. cau £ 10^1^^ 5 ut couu noc f ee 
 
 any Lovelineis in him. 
 ^ 2. Doth not this Love (far 
 
 \$ \> rents ? Though we ufually lay, 
 
 1 Amorde- This Love delcends, and its mo- 
 
 ftcntit. tion being downwards, is fwifter 
 
 2 sam i. an d ftronger. The Love of Wo- 
 
 26. men ( of Mothers that are Nur- 
 
 les ) hath a peculiar accent on 
 
 it. 
 
 But, i. When Parents Love 
 their Children, they love their 
 own, and fuch in whom they fee 
 their Image ; whereas God loved 
 finners, when alienated from him, 
 and bearing a contrary Image to 
 him. 
 
 2. Nature leads Parents to 
 love their Children ; but Gods 
 
 Love 
 
The Riches of Grace. 65 . 
 
 Love to finners is of pure Grace. 
 
 3. The Love of Parents, even 
 of Nurfing-Mothers,may decline ; 
 A Mother may forget a fucking //k.49.14, 
 Child : But the Love of God *S- 
 knows no fuch declinings. 
 
 3. Doth not his Love exceed* 
 ingly exceed the Love of Hus- 
 bands ? who yet are nearer to 
 their Wives than Parents are to Gen ' 2 ' 2 i* 
 their Children : Children are 
 part of Parents; but a mans 
 Wife is as himfelf. 
 /#Ye*f 1. Whereas there is a 
 fpecial relation which is the Foun- 
 dation of the Husbands Love to 
 his Wife ? God loved ''" 'finners, * Amt 
 when they flood in no fpecial Re- *£««**- 
 lation to him, but were his utter 
 Enemies. 
 
 2. Many Wives are very love- 
 ly; but no finners (as fuch) are 
 fo. 
 
 3. Husbands are bound to Love 5^.^.25. 
 their Wives ; Gods Love of well- 
 wifhing to finners is a mod free 
 
 Aa. 
 
 1 
 
6\ The Riches of Grace. 
 
 I may add, What is our Love 
 to our felves unto the Love of 
 God, the love of his good-will to 
 finners ? 
 
 Our Love is founded in Nature, 
 and is withal! fubjedt to inordi- 
 nacy : Gods Love is moft Graci- 
 ous, and belt ordered in all 
 things. 
 
 I now come to ask, 
 What is the love of Men ( of 
 the beft Men ) to God, compa- 
 ratively to Gods Love to Men ? 
 
 I the rather infill: on this, be- 
 
 caufe my Text doth fo ; which 
 
 faith, herein is love, not that ne 
 
 loved God 7 but that be loved us. 
 
 For, i. God's Love to us is a 
 
 i qobnOf leading Love : At beft, our Love 
 
 l9 ' to him is but an after-love. He 
 
 John \An d^ks the rirft Draught, we do 
 
 16. but pledge him ; HebeftowsLove, 
 
 * ; Un0 ! cm we do but * repay it. 
 
 ref ponder e. J7 , r 7 . r > 
 
 This way 2. God s Loveto us is a earning 
 went Mr. Love ; ours is but a caufed one. 
 
 Monro* ° urs * s t' 10 ^ ruit -> his is the Root. 
 His more Glorious than the Sun, 
 
 ours 
 
T7;e Riches of Grace. 65 
 
 purs no more than a Ray. Our coi. 1.20, 
 firft difpofition was not to love 2U 
 God, but to hate him. 
 
 3. Though the expreilions of 
 God's Love to us be of Grace,yet 
 Love is his very Nature ; it is 
 Eflential to him. He is Love, i John 4* 
 but in us love to him is but an-|^\ 
 accident and quality ; we may #&?* 
 have Love, but cannot (ay, we Bi Pp 
 
 areLo M-- , i , , - : " c 
 
 4. He is altogether lovely : p. 2 7 . 
 All Beauties and Excellencies 
 which jfhould attract and draw-- 
 out love, are found in him ', He 
 
 is w r orthy to be loved : He de- 
 lerves far better love than we 
 have for him ; but, in our felves 
 considered, we are and have no- 
 thing that is Love-worthy. 
 
 5. His Love (as hath been 
 over and over hinted ) is wholly 
 
 free. Our love is in a fort (by If^'-V- 
 and from the confideration of his) 
 conftrained. 
 
 6. His Love is as a flame full 
 of ftrength ; whereas our Love 
 
 F labours 
 
66 Tl?e %iches of Grace. 
 
 labours under meannefs, frailnefs, 
 and feeblenefs,&: is a fpark amidft 
 afhes. 
 
 7. His Love was from Eter- 
 
 fer.31.3- nity, ours is but a Birth of time. 
 
 Ma]t3 .6, 8. His Love is unchangable ; 
 ours is too fubjeft to changes. 
 
 The laft comparifon I would 
 have my Readers to make, is be- 
 tween other manifeftationsof the 
 love of God the Father 1 , and this 
 of his fending his Son to be a Pro- 
 pitiation. 
 
 Gods goodtiefs invited him to 
 
 p/a. 31. make Man, and is feen in the 
 work of Providence, as well as 
 that of Creation ; and in many 
 Providential Difpenfations it is 
 very confpicuous and illuftrious ; 
 but the brighteft Beams break out 
 in Redemption. 
 
 1 . Other works were from the 
 
 Arts io. Word of God; this was through 
 
 f* mui his Blood that is God . 
 
 kffmaa. 2 - ta other works men were 
 
 *%$(!* not * aflifting, but this found 
 ?em * refilling. 
 
 j. In 
 
 res. 
 
The Quiches of Grace. 67 
 
 3 in other works there was a di£ &#***& 
 play of fbme of Gods Attributes;in f^ H ^ s 
 this they are all difplay'd in their mony. 
 Glory.O that good mens thoughts 
 ftaid on this noble fubjeft: , trill 
 the fire kindled, and their Hearts 
 burn'd within 'em with Love to 
 the whole Trinity ! and in par- 
 ticular, to the Father and the Son, 
 who are in the Text ( and Do- 
 ctrine ) more particularly treated 
 of : And fb I am led to touch on 
 
 The Second Service, which the 
 Regenerate,who are Interefted in 
 the great Propitiation, and the 
 love of God that fet him ( and 
 it) forth, fhould be diligent in. 
 
 Their love both to the Father 
 and the Son fhould be on the 
 growing hand, and be in exer- 
 cife. 
 
 Their love to the Father fhould 
 fhew it felf in the next nam 7 d 
 Inftances, 
 
 1. In an humble and heart- 
 breaking Confeflion of their fins 
 againfthim. As a Flint may be 
 F 2 broken 
 
68 The Riches of Grace. 
 
 broken on a (oft Cufhionjb may 
 ' l ^ an hard Heart upon the confide- 
 9 ' 21 ' ration of Divine Love, and that 
 return of Love which it cauleth. 
 Tears are moft of all Holy Water, 
 when they flow from an Eye of 
 Faith exercifed on God the Fa- 
 2-4- thers Mercy, and the Sons Merit. 
 God's goodnefs leads to Repen- 
 tance thofe that have too much 
 abufed it. 
 
 2. In a patient and hearty fub- 
 miffion to the Sufferings (and 
 CorreQiion) which this beft of 
 Fathers infli&eth. His Rods (be- 
 
 26# ingin the hand of Love) are to 
 be kiffed ; and the Punifhment of 
 his Childrens Iniquity is to be ac- 
 cepted. They fhould learn of 
 their elder Brother, readily to 
 drink of the Cup which he puts 
 
 ,l8, into their Hand, though it be a 
 bitter one. 
 
 3. In a chearful aftive for- 
 wardnefs in doing the work 
 which this Father cuts out for 
 'em, proving themlelves Obedient 
 
 Children, 
 
The $jcbesof Grace. 69 
 
 Children. This great Stream 1 *«• *• 
 and Torrent of Love fliould carry * *£* ' 
 to an abounding in Obedience. 14,1$. 
 What fhould they think too dear 
 for him, who thought not his 
 Son too dear to give to 'em ? 
 
 4. In an ultimate refblving of 
 their Thankfulnefs to this Father, l Tbe ^ u 
 the Father of Mercies,from whom *' i.i. 13. 
 ( if w 7 e regard the Order in the 
 Trinity) they firft arife ; to whom 
 (according to Scripture Order) 
 thanks are firft (and laft) to be 
 returned. 
 
 5. In a prizing other favours 
 from this higheft Father, accord- 
 ing to (and on account of) this 
 prime favour , the lending and 
 Sacrificing his Son. Other things %&.s.?2. 
 are choicer Gifts, becaufe related 
 
 to (and given with) this Per- 
 lon. From this Sun other Stars 
 derive their Light ; Chrift is the 
 Figure before the numbers of 
 other Gifts that puts the great 
 value on 'em. 
 
 F 3 And 
 
jp The Riches of Grace. 
 
 And fb I come to fhew, 
 
 That the Regenerate fhould in 
 an eminent manner fhew their 
 love to Jefus Chrift. 
 
 i. His Perfon fhould be as the 
 Objett ( fb in a fort the Center ) 
 cant.^.16 f the j r Affeftions. He is altoge- 
 ther lovely ; and to be loved ac- 
 cordingly. 
 
 i. They, fhould move towards 
 
 pfaj. ioi. ^ m ty d^g^fe-j ft) far as the en- 
 2. joyment of him is yet wanted. 
 
 The Husbands abfence goes to the 
 good Wives heart. The Spoufe 
 defires Chrift would be as a Roe 
 for his fwiftnefs in coming to 
 her. Have not fome, becaufe 
 they could not be fb near as they 
 defired to Chrift and live, been 
 willing to dye, that they might 
 be nearer him ? Are not Duties 
 ( is not Heaven) moft to be prized 
 on account of * enjoying Chrift ? 
 2. They fhould reft in him by 
 delight, fb far as he is pleafed to 
 communicate himfelf to 'em. 
 Therifing of the Sun of Righte- 
 
 oufnefs 
 
The Riches of Grace. y i 
 
 oufheft on ( and in ) their Souls 
 fhould make a day there. 
 
 Doth not the Spoufe {peak in 
 a triumphing way, when fhe 
 faith, I am my Beloved V, and my Cant.i. 
 Beloved is mine? Doth file not l6t 2 4 " 
 fit under his fhadow with great 
 Solace, and find his Fruit fweet 
 to her tafte ? Is not his love to her 
 better than Wine ? And doth not 
 his Sin-flaying and Soul-quick- 
 ning Prefence tend to fatisfie her 
 Soul as with marrow and fat- 
 nefs ? 
 
 Again, Chrift's Practice fhould 
 be the Copy of their Conven- 
 tions. He that was a Propitiation i foH '%* 
 for, is to be a Patern to 'em. 6t 
 
 Particularly, i. In his exerci- 
 fing Compallion to felf-oppofing 
 finners. His Eye affefted his 
 Heart, when he faw the multi-/^>t<5. 
 tude that wanted Spiritual Food, 3 ^' 
 and Hearts to defire it. His 
 Heart fet his Eye on weeping 
 over Jerufalem, when he faw Luke 19. 
 what her finful Inhabitants would 4i- 
 F 4 reduce 
 
1C 
 
 The Riches of Grace. 
 
 reduce her and themfelves to. 
 
 2. In his refitting the Tempter 
 and his Temptations with the 
 Sword of the Spirit, the Word 
 of God : When the Prince of 
 this World came, he could not 
 overcome, nor ftand before thefe 
 Weapons, which were not Car- 
 nal, but mighty through God. 
 
 3. In laying ZJons forrows 
 near his Heart, In all his Churches 
 Affliftions he was Affli&ed; was 
 not the Head moft fenfible of 
 Wounds to him ? 
 
 4. In conforming his will to 
 that of his Father. 
 
 2> ^ 5. In going about doing good. 
 O that the fame mind that was in 
 his were in our hearts ! 
 
 The laft Rule of Duty is for 
 thofe that have the Grace to take 
 and follow the good Advices that 
 have been mven. 
 
 They may take my DoQrine 
 as a Cordial : May they may find 
 itschearing Vertue! 
 
 1. Under 
 
The (Rjches of Grace. y 5 
 
 1. Under all kinds of Difcou- 
 ragement and Diftrefs. Whether, 
 1. They be from what they find 
 without 'em. Do they meet with 
 many, and thofe heavy Crofles ? 
 Yet the Curfe fhall not come to 
 'em. He that was a Propitiation (7*7.3. 12, 
 was alfbmade a Curfe for'em, 1 ?- 
 that they might be freed from the 
 Curfe due to 'em. The Love of 
 God the Father fhall not be lef- 
 fened (or lefs manifested) be- 
 caufe they are in Suffering : Pa- 
 rents Hearts ufe to bemoft open 
 to their fick Children. 
 
 Or, 2. If they have inward 
 forrows, and be acquainted with 
 thofe troubles that follow the hi- r{*i 30 6, 
 ding of God's face , they may > 
 write on it, They have not loft 
 ' their Fathers Affeftion, though 
 they mifs fome defirable expref- 
 fions of it. Shall not the Sun 
 break through prefent Clouds? 
 Will hot the Son on account of his 
 being a Propitiation, be an Ad-1^^2. 
 vocate for 'em, that they may at u 2t 
 
 'laft 
 
y4 *Ihe Riches of Grace. 
 
 Iaft be comforted, and in the 
 mean time fupported ? 
 
 Again, From this Do&rine an 
 Ufe of Confolation is rightly 
 drawn as to thofe I am treating 
 with. 
 
 In all Duties, whether ordi- 
 nary or extraordinary ; whether 
 Prayer, wherein they fpeak to 
 God; or Self-examination, where- 
 in they fpeak with themfelves ; 
 or Hearing, wherein God fpeaks 
 to them. 
 
 Though none of thefe Duties 
 have Perfection, the Propitiation 
 which God the Father hath re- 
 ceived from the Son hath. So 
 
 I will give a further touch on 
 one Ordinance,wherein the com- 
 fort of this Do&rine (to prepa- 
 red Receivers ) ufeth to flow 
 freely, and that is the Holy Sup- 
 per of the Lord, which is not to 
 be perverted (as by the Papifts 
 it is ) into a Propitiatory Sacrtfice; 
 but it is a Commemoration, yea, 
 and withall a Communication of 
 fuch a Sacrifice, Yea, 
 
 2. io. 
 
The Riches ofGme. j$ 
 
 Yea, and is well called a Feaft see noaor 
 upon him that was Offered as a Cudworth 
 Propitiation ; and (b is to be Ce- 
 lebrated with joy and thankful- 
 nefs, which the word Euckarift 
 ( which hath long been one of its 
 names) implyeth. 
 
 Both the Elements, and all the 
 aftions about 'em , tend to fill 
 their Hearts with gladnefs who 
 ufe that Communion. 
 
 i. Penitentially ; looking with zecb.u. 
 pierced Souls on their pierced Sa- I0 * 
 viour. 
 
 2. Applicatorily ; putting the 
 finger of Faith into his Wounds. 
 
 3. Charitably; pitying their 
 Enemies, as he pityed them. 
 
 4. Longingly; that the Blekf/tt.Si. 
 fing of the Ordinance may ac- 10% 
 company it. Is not Chrift there- 
 in given to 'em, who was given 
 
 for 'em ? Doth not God the Fa- 
 ther fhew that he is fatisfied? 
 And fhall not this fatisfie and 
 folace 'em ? And as in the Con- 
 fecration they may fee the Heart 
 
 of 
 
j 6 The Riches of Grace. 
 
 seeMt^ of God the Father, and in the 
 fiwrt* Commemoration the fulnefs of 
 pieces. the Son : So in the Communica- 
 tion it is made out, that the Spi- 
 rit the Comforter is free to come 
 from both with Comfort to 'em. 
 O that mine own Heart had 
 been more inflamed with God the 
 Fathers Love, and my Faith more 
 exercifed on his Son as Sacrificed, 
 when I was writing thereof! O 
 that my Readers Hearts may feel 
 that force in thefe things which 
 mine hath not ! 
 
 May the Lord, in whofe hand 
 
 all Hearts are, awaken thole that 
 
 have flighted Rich Grace ! May 
 
 / Honeft Hearts find that Grace *$- 
 
 IS fofficient for, fb eftettual in 'em. 
 
 Amen and Amen. 
 
 A 
 
77 
 
 A 'third Inflame 
 
 OF THE 
 
 RICHES 
 
 GRACE: 
 
 TO WIT, 
 
 God the Father pouring 
 oat bis SPIRIT. 
 
 Zech. 12. 10. 
 
 And I will pour upon the Hon ft of 
 David, and the Inhabitants of 
 Jerufalem , of the Spirit of 
 Grace 
 
 AS there are outbreakings of ormsoik 
 Light before the appearance hmm ' 
 of the body of the Sun ; £6 there 
 
 were 
 
j 8 The <l{icbes of Grace. 
 
 were outbreakings of the Gofpel* 
 long before the Sun of Righte" 
 ouinefs his appearing in the Hu- 
 mane Nature. 
 
 Though my Text was delivered 
 in the time of the Law, the Truth 
 delivered in it had a fpecial re- 
 fpeft to Gofpel-times ; and ac- 
 cordingly, I find that day found 
 mentioned in the Verfe before it 
 
 S Jc° Pf im I nter Pi* et ed. To ftrike all through 
 
 Drufius. as to that point, we read under 
 the hand of the Evangelift S.John, 
 that the latter part of the Verfe 
 
 John i 7 . before us was fulfilled, when our 
 dear Lords fides were pierced. 
 
 funim. One, whofe Praife is in the 
 Church, is forobferving the Pa- 
 rallels (and Agreements) be- 
 tween places in the Old and New 
 Teftament, hath told us, that 
 the Jews themfelves have not 
 dared to deny that this Text hath 
 its Eye on the Kingdom of Chrift. 
 I deny not that the words have 
 
 ;™^firft their face on the Jews; and 
 fome Divines conceive, they look 
 
 as 
 
The Riches of Grace. 79 
 
 as far as to that National Con- 
 verfion of 'em, which not a few 
 look for. Yet I affirm, that as 
 the believing Gentiles are grafted %om. n. 
 into the fame Olive thzjews were l 7« 
 once in, fo the Fruit of thisPro- 
 mife may be expe&ed, and fhall 
 be reaped by 'em. 
 
 One that excelled, hath faid,M r .j.c. 
 that by the Houfe of David we Ms 
 are to underftand the Church of 2, 3. 
 Chrift: And was not this Pro- 
 mife ( as well as that in Joel) in 
 part fulfilled, when there was a 
 plentiful effufion of the Spirit ? 
 
 If the fhower fall on the Jews, 
 fprinklings may be on other Na- 
 tions. On this Promife I have 
 all reafon to write Preciom. 
 In which we have, 
 
 1. The Donor or Giver, God 
 the Father; not excluding the 
 Son. He is the firft Perfon in the 
 Godhead ; and the Promife of the j$ s u 4 , 
 Spirit is called the Promife of (or 
 by) the Father. 
 
 2. The 
 
8 o The Riches of Grace. 
 
 2. The gift (as is hinted) is 
 the Holy Spirit. 
 
 3. The manner of the Fathers 
 communicating the Spirit, which 
 is exprefled by pouring out, and 
 denoteth freenefs and fulnefs. 
 
 4. TheAdjunft (or Epithet) 
 of this Spirit : He is ftyled, The 
 Sprit of Grace ; not onely as work- 
 ing Grace, but as given out of 
 pure Grace. 
 
 5. The Subjects recipient of 
 the Spirit, the ttoufe of David&c. 
 Even fuch as had their Hands in 
 the Blood of Chrift. And now 
 we have fair way and room for 
 
 This Doftrine. The pouring 
 out of the Holy Spirit u an emi* 
 nent Evidence of the Grace of God 
 the Father. 
 
 As the Son, fo the Spirit is 
 his Gift. 
 The firft Qu^re to be refblved 
 is, What is here meant by the 
 Spirit ? 
 
 And the firft Anfwer is, I am 
 not (nor are my betters) fatis- 
 
 fied 
 
TIm Riches of Grace. 8 1 
 
 fied to go in their narrow Path 
 that fome take , who allow the 
 Lord to make no further Promife 
 of the Spirit, fave of that gene- 
 ral Grace and Aid of his, which 
 leaves the refufers thereof with- *& Mr. 
 out excufe ; as if none could ex- J/^™' ^ 
 pe£t fuch fpecial efficacious over- Pieces. etuo^A 
 powering Influences as do infalli- in^*A- 
 bly bring over Perfons to God. 
 
 Is not this to make the effufion 
 of the Spirit rather an effeft of 
 Juftice, than an iffue of purely 
 Free Mercy ? 
 
 * Is it not well accounted hard *seefevc 
 in thofe that difpute for their own g n ^f 
 Liberty as to receiving Grace, to 
 deny the Lord his liberty as to 
 giving it? Shall we fay (or 
 think ) that he onely gives * the Ijff^ 
 power to will, but the aft of veiiel 
 willing what is (piritually good See phllt2 ' 
 is without any peculiar caufing of a J Dohor 
 his? Doth not my Text clear Ward™ 
 this, that when God pours out"* 
 his Spirit, he will attain an end 
 and effeft of the beft kind ? Per- 
 G fons 
 
 mn 
 
8 z Tl?e Riches of Grace. 
 
 fons fhall look on Chrift Believ- 
 ingly, and Repentingly mourn 
 for him. 
 
 The Second Anfwer is, I no 
 
 way doubt, we are here by the 
 
 Spirit to underftand the Graces 
 
 and Sanctifying Operations of 
 
 the Spirit. Do not thele mod 
 
 pure and bleffed Streams partake 
 
 of the Nature (and fb of the 
 
 Name) of the Fountain? The 
 
 Child is called after the Father , 
 
 and fb is the effect after the caufe, 
 
 / T by a Figure much ufed in Holy 
 
 Mu Nor- Writ. One who was Famous in 
 
 ton. or- boxhEngUnds, by the Spirit un- 
 
 tkod.Evan. derftands the univGr f a i Created 
 
 frame of inherent laving Grace. 
 Of receiving this Spirit we are 
 moft capable, as it is alfb of in- 
 hering and increafing in us. 
 
 The Third Anfwer, I fee no 
 caufe to decline the Company of 
 thoie great men, who hold, that 
 where the Grace of the Spirit is 
 given (and received) there is a 
 peculiar pretence of the Spirit of 
 
 Grace , 
 
The Riches of Grace. 8 3 
 
 Grace, the Rivulets are not cut 
 off from the River ; and I find 
 excellent ones willing to Inter- 
 pret my Text of the Spirit him- 
 felf, as joyn'd with the Graces 
 given by him. 
 
 To prevent miftakes arid mil* 
 tmderftandings, 
 
 I add , 1 . 1 am far from going fb 
 far as fbme have done, {who have 
 afTerted not onely a prefence 
 bf the Spirit, butiuch a Perfbnal 
 Prefence of the Spirit with the 
 San&ified, as that they become 
 one Personally with him. 
 
 Is not this Tenent rightly By Mr. 
 charged, as affirming an lncar- Barret « 
 nation of the Third as well as the 
 Second Perfon in the Trinity, and 
 the dwelling of the fulnefs of the 
 Godhead in the Members as well 
 as the Head of the Church ? Can 
 this be freed from the charge * of* By Mr. 
 'dividing the Spirit, and limiting Holl '?s f " 
 
 • r 1 1 -iS worth. 
 
 him, or leeming 10 to do, wnilit 
 
 it affirms, that he is Perfbnally 
 
 here or there , in this and the 
 
 G 2 other 
 
84 The (fij&es of Grace. 
 
 other Saint, and is not in other 
 places and perfons. 
 
 All care is to be had left we 
 debate the Spirit, or Deifie the 
 Spiritual, 
 
 It is not to be thought, that 
 Trough- t j le Spirit is fo in any Perfons, as 
 pfj. 45. that he fhould be the immediate 
 and formal exerter of their A£ts. 
 It is not he, but they, that Re- 
 pent and Believe, though he 
 worketh thefe works in and for 
 j&ns a- > em . N or doth he work in any 
 
 temmum. ^ a neceffary and naU]ral Age ^ 
 
 but in all he doth is a Voluntier 
 and moft free Agent. 
 KaivwU. Yet, I have long been fa- 
 f^ or ' I3 ' tisfied, that the Communion (or 
 Communication) of the Holy 
 Ghofl: himfelf,as well as the Grace 
 of our Lord Jefus Chrift , and 
 Love of God the Father, is with 
 Gracious Perfons. 
 
 Hehimfelf is the Author, Up- 
 holder, and Perfefter of Grace. 
 By him perfons are quickned, 
 ftrengthned, fealed, and com- 
 forted. 
 
The Riches ef Grace. 85 
 
 forted . They who had no touch 
 of Enthufiafm (or Phanaticifm} 
 have made this Obfervation, that 
 the Spirits inhabitation is fpoken 
 of as joyned to the love of God, 
 as fhed abroad in the Heart, as 
 diftinguifhed from the New Man, ^ *■ 
 from being in the Spirit. A late l' ee Vooi 
 Famous * Profeflbr profeffeth his wW 
 full belief, that the Holy Ghoft f^ of 
 himfelf is given to and dwelleth Tuckney. 
 in Believers ; and from their be- 
 ing ftyled the Temples of the Holy 
 Ghoft , it is genuinely inferred , nde Ba . x " 
 that they itand nearly related to dum,pm 2. 
 his Perfon ; as on other accounts m- 2l6 - 
 it is concluded, that he is nearer ^J^S 
 than we can think to his own to. 
 Grace, and works in a Covenant- 
 way on and in the Gracious. 
 
 borne Proofs that the pouring 
 out of the Spirit argues the Free 
 Rich Grace of the Father, are now 
 next us. 
 
 The Firft whereof is drawn 
 
 from the confideration of the 
 
 Dignity and Office of the Spirit. 
 
 G ? As 
 
8 6 The Riches of Grace. 
 
 m. 2. As it is faid of the Son, that he 
 thought it no Robbery to be equal 
 with God ( that is, the Father ) 
 the lame is applicable to the 
 Spirit. And as he is a Perfon in 
 the Godhead, he is that Perfon 
 that applyes the love of both the 
 Dr. sibbs, other Perfbns to us. From the 
 uTiwf f weet dropper fee words that 
 bear this fenfe. All things pro- 
 ceed from the Divine EfTence, by 
 the Mediation of the Perfbns 
 therein, and amongft the Perfbns 
 in the following Order ; from the 
 Father, through the Son, by the 
 Spirit. Is he not the Spirit of 
 Grace ? 
 
 The Second Proof is fetch'd 
 from our confidering the mean- 
 nefs (yea, vilenefs) of the per- 
 fbns on whom the Spirit is poured 
 before he is fb. Are they not 
 fiich on whom the Father might 
 juftly pour out his wrath? Are 
 they not (Naturally) in their 
 Blood ? under guilt and filth ? 
 Was it not thus with thofe Inha- 
 bitants 
 
The Riches of Grace. 8 7 
 
 bit ants of Jerufakm, who were z ^« 12." 
 Crucifiers of Chrift ? The Spirit L 
 finds though he leaves not per- 
 fons ij3 a woful ( yea } wilful ) 
 ftate^amframe. 
 
 Thejfrhird Proof is founded on 
 a due Viewing and weighing in 
 what manner (and meafure) 
 the Spirit is communicated : Is 
 he not pourod out moft largely 
 and plenteoufly ? Is not he in 
 thofe that are fpiritual as a Wei I 
 and Spring of Living Water? Is 
 there not refpe£t had to him, john^.\.\, 
 when it is faid, Out of their BeU * 7- $$» 
 lies flow Rivers of living water ? ^ 
 
 Is not every drop from the 
 Spirit moft fweet and gracious ? 
 What Grace is there then in 
 Floods from him? 
 
 The Fourth Proof arifeth from 
 the Bleffed Confequents and Ef- 
 fects that follow the pouring out 
 of the Spirit : fome of which are 
 pointed at in the Context. 
 
 1. Is he not in thofe that are 
 
 his a fpirit of Prayer ? And are 
 
 G 4 not 
 
88 The Gtjcbes of Grace. 
 
 zech. 12. not Grace and Supplication joyn'd 
 together ? I know the Spirit of 
 Prayer is far, and far before the 
 gift of Prayer ; but what gra- 
 cious Chriftian fhould not value 
 both ? Hath not he that hath the 
 Spirit of Prayer a Key to Heaven, 
 see Mr. and its Trealure ? Was ever Man 
 I)od ' quite undone, that was in a Pray- 
 ing frame ? 
 
 2. Is he not alfb the Spirit of 
 Faith? Doth he not open the 
 Souls Eye,as well as unbare that 
 Object its Saviour ? Is he not the 
 
 2 cor. 4. Spirit of Revelation? Doth he 
 I3 ' not help fuch as are ftung with 
 
 (and for) fin, to look onChrift, 
 spb. 4.17- as fatisfying Divine Juftice, that 
 
 he may fatisfie Humane defire ? 
 
 And is not the look Healing ? 
 
 3. Is he not withall a Spirit of 
 Repentance? Caufing that mourn- 
 ing for fin that is of a Godly fort 
 (or according to God) and fa- 
 vouring fweetly of his Grace ; 
 being Spiritual, 
 
 i. As 
 
The Riches of Grace. 89 
 
 1 . As to the rife of it ; being 
 from him as working Convi&ion, 
 
 I which implyes a clear abiding ap- 
 plicatory difcovery of fin; and 
 compun&ion, which carries in it 
 griefs and fears. 
 
 2. As to the grounds of it ; 
 being, 1. For fin, as cr offing the 
 Divine Law, and not onely as 
 procuring Divine wrath, and fb 
 is for the evil of fin, and for all 
 forts of fins. 2. For fin ? as piercing 
 Chrift ; and fo hath love to him 
 at the bottom of it, and will be 
 as a Spring ftill flowing. 
 
 3. In the Fruits of it ; which 
 are fuch as thefe : 1. Weaning 
 the Heart in lome good meafure 
 from the World, and moderating, 
 
 1. Its Joy in the enjoyment of it. 
 
 2. Its forrow for loifes in it. 
 
 3. Tending to break the Heart 
 from fin. And 3. Rendring it 
 more (oft and flexible to God and 
 Goodnefs. 
 
 Now, who that gives what I 
 have written the weight that 
 
 belongs 
 
90 The Riches of Grace. 
 
 belongs to it, that takes a true 
 meafure : Who the Holy Spirit is, 
 and how, and on whom he is 
 poured, being as Floods on dry 
 and bad ground, and producing 
 fuch an alteration thereof, and 
 Fruits therein, can refrain frorn 
 faying, Here's Grace to a Won- 
 der? 
 
 May this Holy Spirit, concern- 
 ing whom I am writing, and 
 others are to read , teach us to 
 make a right 
 
 Application ; which fhall be firft 
 by way of 
 
 Information. Sincere Chriftians 
 are under the greateft Bonds (and 
 Obligations) poffible to God, 
 particularly to God the Father. 
 Who can by fearching find out 
 how vaftly they are indebted to 
 his Grace ? Have they not all of 
 i cor. 2. 'em received a meafure of the 
 fame Spirit , though all of 'em 
 have not received the fame mea- 
 fure of the Spirit ? Of his great 
 Love in giving his Son, we have 
 
 touched, 
 
The Riches of Grace. 9 1 
 
 touched, In that he who gave his 
 Son to obtain, fhould alfb give 
 his Spirit to apply Salvation to 
 'em. They whom this Spirit 
 animateth and a£teth,are the Sub- 
 jects, and fhould be the Trum- 
 pets of exceeding Rich Grace. 
 
 Left fbme that I have in mine 
 Eye ( and on mine Heart ) fhould 
 to ( and in ) their own wrong, 
 put away this word and the com- 
 fort of it from 'em, and conclude, 
 that they have not received the 
 Spirit, I will take on me to pofe 
 
 'em, 
 
 If you had no meafure or work 
 of the San£tifying Spirit ; 
 
 1. How is it that you daily 
 groan (being burdened) under 
 the weight of fin, even the body 
 of fin which you bear about, and 
 that with refpefl: to the diflhonour ^ 
 that thereby redounds to God ? 24. 
 Dare you deny that it is thus with 
 you? Or however your great ^f^. 
 defireis that it may be fo; and vhm fm 
 can you affirm that fin is fb heavy l0C0t 
 
 in 
 
 lorn, 7. 
 
9 2 The Riches of Grace. 
 
 in its own Element, an unfan&i- 
 fied Soul ? 
 
 2. Whence is it that you fee 
 fuch a furpafling ravifhing Ex- 
 cellency in Chrift Jefus ? That 
 when you are not able to fay , 
 Your Beloved is yours, and you 
 are his ; yet you can fay, You 
 had rather have an Intereft in him 
 than a thoufand Worlds ? Is he 
 not a Pearl in your Eyes ? A very 
 
 i feu 2.7. None-fach ? Not onely as making 
 Peace for you, but withall as 
 bringing Power for fubduingfin, 
 and carrying on Gods Service to 
 you. 
 
 3. Could you (as you feel you 
 do) in fbme degree pant after 
 Holinefs and Purenefs in your 
 Spirits ? Do you not Watch as 
 well as Pray againft Spiritual de- 
 
 vhil 3.3. filements ? Are not your Souls 
 for Spiritualncfs in Worfhip ? 
 Would you not have Faith and 
 Love to influence the Duties you 
 
 engage in ? 
 
 Tell 
 
The Riches of Grace. 95 
 
 Tell me (if you can) where 
 thofe Hypocrites dwell, in whom 
 the three qualifications laft na- 
 med meet ? 
 
 As for Profane Perfbns, I may Tmuibinc 
 fay to 'em, ftand off, ftand off: fmultt€ ' 
 From this word which I have ap- 
 plyed to thefe to whom it is pro- 
 per; and hearken to me, that 
 God may hearken to you : The 
 next word is very much for you. 
 
 For the Second branch of the 
 firft Ufe is as folioweth. 
 
 They that are at a want of the 
 Holy Spirit, may hence learn to 
 whom ( or whither ) they fhould 
 go for him. Should they not 
 bow their knees, and with 'em 
 their Hearts, to the Father of our 
 Lord Jefus Chrift, and cry, Pour, 
 O pour of this Holy Water thy 
 Spirit upon us ? 
 
 I fhould have more hope that 
 this Ufe would be more ufeful to 
 you, if once you well underftand 
 your own cafe and ftate. I may 
 deal with you further about it 
 
 ere 
 
94 The Riches of Gract. 
 
 ere long ; at prefent I propound 
 thefe Queftions to you. 
 
 i. How can you think having 
 the Spirit corffiftent with fuch di- 
 ligent fervice as theFlefh or the 
 World have from you ? 
 
 2. How can you pretend to be 
 iiifpired with the Spirit, that have 
 not a great care to demean your 
 lelves well towards the6pirit,and 
 a fear to refift, yea, to quench or 
 grieve him ? 
 
 And O that you would give 
 this a ferious thought ! Can you 
 with confidence look God in the 
 face, or hope to efcape his dread- 
 ful wrath if his Spirit be not in 
 you? Could I fee (or hear of) 
 right relentings in your Hearts 
 for your mifcarriages, with re- 
 ference to the Spirit, and breath- 
 ings in 'em, that he may breath 
 in you, yea and be a Guide and 
 Governour to you ; how joyfully 
 and ferioufly would I commend 
 you to ( and commend to you ) 
 the Grace of God the Father, 
 
 en- 
 
The (Rjches of Grace. 95 
 
 encouraging you to expeQ: this 
 great gift. 
 
 1 . Do not earthly Fathers (even 
 evil ones) know how to give 
 good gifts to their Children ? Lu & "* 
 Will not the beft of Fathers, the 13 ' 
 Heavenly one, give the Spirit to 
 humble askers ? 
 
 2. Grace, though long flighted, Zu t e »* 
 hath long Arms, and hath > tm f 8rmi4m - 
 open to receive poor Praying Pe- 
 nitents. 
 
 3. Will not he that caufeth^'^^ 
 Perfons to defire his Spirit (if^M^ 
 they follow on defiring ) anfwer bitgmim 
 their defire ? <¥^ 
 
 Seeing upon the Fathers giving 
 the Spirit to Perfons, both he and 
 his Son will be Honoured by 'em ; 
 and for his Sons fake he doth with 
 his Honour givehfm. 
 
 The fecond Ufe for Reproof : 
 The firft branch of the Reproof 
 falls full upon them to whom the 
 Holy Spirit, and theeffufion (or 
 pouring out) of his Grace is 
 matter of Drollery and fcorn. 
 
 It 
 
 turn. 
 
9 6 The Riches of Grace. 
 
 It is known , that the men of 
 Rome call Proteftants in fcorn 
 Spiritifts, for their fpeaking much 
 and honourably of the Aids of 
 the Spirit. May this spirit re- 
 prove and convince 'em of this 
 finful fin ! May they feel his hum- 
 bling work, that fb they may not 
 fall under his destroying Hand ! 
 Are not all the Perfons in the 
 Godhead wronged, when the Spi- 
 rit is fb ? Will not Arrows fhot 
 at Heaven fall down on their 
 Heads that fhoot 'em ? It is a La- 
 mentation that any are fb da- 
 ring. 
 
 The fecond Branch is for (or 
 if you will againft) thofe that 
 make vain pretenfions to the Holy 
 Spirit, and his differencing work- 
 ings, when indeed they are too 
 •much ftrangers both to him and 
 them. O that they who caft off 
 all ( or at leaft moft of) the In- 
 ftitutions of Chrift, did not cry 
 upthemfelves as men who have 
 moft of the Spirit ! 
 
 i. •Doth 
 
The ^(jches of Grace* 97 
 
 1. Doth Worfhipping God in 3^4. 
 the Spirit exclude external Wor- 23> 24 ; 
 fhip, pointed at in the Greek7&°™.' 
 word? 
 
 2. Doth the Spirit fpeaking in 
 the Heart contradi&j his fpcech 
 in the Scripture ? 
 
 3. Doth Baptifin by the Holy 
 Ghoft Ihut out Baptifm by Wa- 
 ter? 
 
 Doth drinking of (or into) 
 the (pirit, make againft dririking 
 the Sacramental Cup, that i$ let j cor - I2 < 
 but by that very Phrafe ? Should I3 * 
 not Spiritual Perfbns ufe and prize 
 Spiritual Ordihances ? 
 
 The Third Branch of the Re- 
 proof falls to their fhare , with 
 whom the Spirit of God and his 
 Gracious Influences are at an un- 
 dervalue. They neither have * 
 nor defire to have him. \ Alas I * 
 Alas ! is not this evidently their 
 cafe ? 
 
 1. Who are lenfual, living in fade i 9 . 
 Carnal Pleafures, being given up 
 to 'em. 
 
 * H 2, Who 
 
i Cer. 2 
 
 12. 
 
 9S T7;t Riches of Gi'iict. 
 
 2. Who are infpired with the 
 fpirit of the World ; Earth,Earth, 
 Earth, may be written on their 
 Minds and Affe&ions. 
 Heb.6.9. . j. Who are utter ftrangers 
 fyfvfa ( and that out of choice ) to thole 
 firft works of the Spirit, which 
 accompany Salvation, or have it 
 following 'em. 
 
 1. Are they enlightned ? Have 
 they a fight of fin in its finful- 
 nefs? Of Chrift in his Beauty 
 and Glory? And of Holynefs in 
 its Excellency and Extent ? Is 
 their knowledge near fo much as 
 a spiritual one ? Is it any more 
 than a meer literal one ? Hath it 
 
 sec Do^or ' m it ciearnefs of Light, which 
 Arrow- enables Perfbns to difcern things 
 
 *AimlL tiiat differ, or fweetnefs of talte 
 for. relifhing what excels ? 
 
 2. Are they enlivened ? Doth 
 this appear ? 
 
 1. By their crying, or breath* 
 • u.ing in Prayer after fpiritual 
 things, and Chrift, with whom 
 they a re given. 
 
 2. By 
 
The l\icbcs of Grace. 9 9 
 
 2. By their motion in other Kauri 
 Holy Duties; and by the vigour Jjjj^ 
 and conftancy as well as freenefs 
 
 of it. 
 
 3. By their fenfe of what tends 
 to prejudice Spiritual Life. Hath 
 not a little living Child a feeling 
 of a fmall prick of a pin ? 
 
 4. By their defire of proper iPet*% 
 Food and Nourishment, partial- 2 ' v 
 larly of the fincere ( and unmix- 
 ed ) Milk of Gods Word, that 
 
 they may grow thereby. 
 
 Have they an inward concern 
 about thefe things ? O that there 
 were fuch an Heart in 'em ! 
 
 May the Lord fet this ufe of 
 Reproof home upon thofe to 
 whom it of right belongs ! 
 
 1. Shall {lighters of (or meer 
 pretenders to) the Holy Spirit 
 be able to ftand in Judgment ? 
 furely they will not. What then 
 will be the end of thofe that take 
 the (corners Chair, and play not 
 onely with facred things , but 
 al.fo with this mod facred Perfon, 
 H 2 except 
 
ico The Riches of G}\kc* 
 
 except Repentance reach their 
 Hearts ? 
 
 2. Will not this (to thofe 
 that hearken to him) fweet 
 Friend, be found by thofe that 
 abufe and undervalue him, a moft 
 fevere Foe ? Can Perfons during 
 this ftate endure the terrors he 
 ftrikes into their Conferences ? 
 How then will they be able to 
 bear his ftrokes to and in Eter- 
 nity? May he (whilftLife laft- 
 eth ) change 'em thoroughly. 
 
 The Third life is of or for Ex- 
 hortation. 
 
 The firft branch thereof is more 
 large and general. 
 
 Be we all ftirred up to put this 
 matter upon a fair iffuc and tryal. 
 Is the Spirit poured out on us? 
 Have we received the Spirit 
 which is of God, yea, is God ? 
 
 iJ will (firft) prefent fbme 
 Confiderations tending to excite 
 us to this Trying, and to feriouC 
 nefs in it. 
 
 The 
 
The Riches ef Grace. i o i 
 
 The firft is, Many truft very 
 foolifhly in trufting their o\vn rr0Vt2 % t 
 Hearts, which Naturally are un- 26. 
 true, and as far from goodnefs as 
 from Truth. There were of Old 
 thofe called Gnofiicks, and Mon- 
 tanifts , who called themfelves 
 Spiritual ones, but very falfly; 
 and at this day many ftrongly 
 conceit, that the Spirit of God is 
 in 'em ; but put 'em on proving- 
 it, and you filence 'em. 
 
 Secondly, There are in all of 
 us (confidered in our Naturals) 
 Principles that lead us to a vain ^ 
 confidence, that we are Rich, and 3 
 increafed with Goods and Good- 
 nefs : And is it not a leading 
 work of the Holy Spirit to fhew E * ei ' > 6, 
 us our lelf-emptinefs, and bring 
 us to felf-loathing ? 
 
 Thirdly, Is it not of fad fig- 
 nification when we.decline all fe- 
 rious fearch and tryal in the cafe ? 
 Did not the Man after Gods own Pfai.76.2. 
 Heart fhew what he was, by his fj^ 9 ' 
 defirins God to examine and \ 
 
 ■a 
 
 H 3 prove 
 
i o 2 The Riches of Grace. 
 
 prove him ? Were not thofe Vir- 
 
 Mix 2 gins far out, that looked not into 
 
 • ' / their VelTels, to fee what fupply 
 
 there was in 'em for their 
 
 Lamps ? 
 
 Fourthly, God will to the quick 
 try us. He may fend on us fuch 
 a fudden and fharp AffliQion as 
 will anfwer the name of a Temp- 
 tation or Tryal. He will cer- 
 tainly come to us by Death, and 
 Ecckf.i2. bring us to Judgment ; and then 
 '#* there will be a full and impartial 
 decifion of the matter. ll)tn the 
 Secrts of all marts will be Uid 
 open. 
 
 And now, marks ( or figas } 
 lye next us. 
 
 And the fir ft I fhall name 
 
 ( which I fhall do little more than 
 
 #*«^^ame) having be+ore given an 
 
 Minron,- hint of 'em, are exciufive ones : 
 
 tfff^If they be upon PerJbns they arc 
 
 void of the fpirit of Holineis. 
 
 To wit, i. Walking after the 
 Flefl], and fulfilling its Lull-.. 
 Hath the Flefh a full dominion 
 
 within 
 
The Riches of Grace. 103 
 
 within the Spirits Territories? *pw.8.i. 
 Have they the Spirit whom the Gd 6t 
 Flefli at a beck can command into 
 its Obedience, fb that they will 
 run into excefs, and be drunk, 
 unclean, or lazy? 
 
 The fecond is, Living in an 
 ordinary and wilful negle£t of 
 Spiritual Duties, or however of 
 Spiritual Graces in the ufe of 'em. 
 Doth not the Spirit of Life 
 ( where he enters ) bring his Law ^ 2 * 
 into the Heart? And dorft not 
 Mens Clofets and Houfes favour 
 of it? 
 
 I next come to give fbme of 
 thofe Marks which are good, but 
 not conclufive. 
 
 1 . They may not have the Spi- 
 rit of San&ification who have 
 had fome of thofe preparatory 
 works (as they are called) which f? s 24 ' 
 Saints have. They may have 
 frights for wrath, that want fear 
 of fin. They may have fbrrows 
 that have not Godly ibrrow.They 
 may be fliaken, that are not 
 H 4 fettled 
 
1 04 The (Rjclks of Grace. 
 
 fettled on the Rock of Ages. 
 
 2. They may be deftitute of 
 the Sanctifying Spirit, that have 
 fbme defirable motions (and 
 affections) from him. They may 
 defire benefit by Chrift, that have 
 ho real defire of Chrift himfelf: 
 They may defire him as a Bridge, 
 on (and over) which they pals 
 to Happinefs, that do not defire 
 him as an Husband, in whofe 
 Bofbm they may iye, and whole 
 Orders they may obferve. They 
 may love the Loaves, that do not 
 love the Perfbn of Chrift ; they 
 may joy in fbme Gifts from him, 
 that Count not abiding with him 
 joyful. 
 
 And fo I proceed to lay down 
 Marks ftyled inclufive. They 
 that carry 'em have received ( if 
 not a double) a larger portion of 
 the Spirit, than fundry others 
 Xvho yet have received him. IVlay 
 thofe who will vouchsafe to read 
 9 em, defire that they may bear 
 'em. 
 
 The 
 
Tl?e ^ches of Grace. 105 
 
 The firft is, An hearty and 
 deep deteftation of inward and 
 thought-defilements, added to an 
 efcaping the grofs Pollutions of 
 the World. Though David fell W. "9. 
 far and foully, yet, in his main 113 ' 128 " 
 courfe (and bent) he had an 
 habitual (yea, and a£tual) ha- 
 tred, as of every falfe way, fb of 
 every vain thought ; and therein 
 flood above many whole Feet are 
 on Holy Ground. An eminent 
 pretence of the Spirit was with 
 him. 
 
 The Second is, A readinefs in 
 many cafes to deny ones (elf, and 
 part with ones own Right (and 
 concern) not onely for Peace 
 fake, but chiefly for God's fake. 
 Was not Father Abraham higher cm. 13.8, 
 by the Head than moft are that 
 are his Seed, who not onely yield- 
 ed to Lot that was his Nephew , 
 but a!fb refus'd to touch any of 
 the Spoils that were recovered in 
 War, being firft taken from the 
 Sodomites? I know Balaam could 
 
 fpeak 
 
io6 The Riches of Grace. 
 
 fpeak words of felf-denyal, as if 
 an Houfe-full of Gold was as no- 
 thing to him, but it wasbecaufc 
 God made it too hot for him to 
 
 2 Pet - 2 - hold ; for in his Heart he loved 
 i k 
 
 the Wages of Unrighteoufnefs. 
 Ameipfo If a Peribn come to this, that he 
 J crfi™' ^ ears c ^ encroachment of felf- 
 ther. ends, and is free to be taken oft' 
 from felf-willednefs, and is Mor- 
 tified as to felf-advancennent, a 
 large mealure of the Spirit is con- 
 ferred on him. * 
 
 A Third is, Walking more 
 evenly and uniformly than molt 
 do, who yet are in the Road to 
 Heaven. No doubt there were 
 iTaJl*' m £ /; ^'s Age other upright Per- 
 12. fons, yet on account of his out- 
 'aw6s?o- fhining 'em, and out-going 'cm 
 in Obedience, he hath this High 
 Character, lhat he walked with 
 God, When a Peribn's Conver- 
 sion, as to the feveral turnings 
 that are in it, are honeft, and 
 becoming the Gofpel, and is lb 
 much all of a well-wrought piece, 
 
 that- 
 
The Riches of Grace. 107 
 
 that it is not eafie tor a Friend to See lhs 
 rind any thing that deferves a ^ ^£ 
 fharp Reproof, or a Foe to quar- nardiiton. 
 rel with, any pra&ice as incon- f^°i tke 
 fiflentwith faving Grace, a Per- \vharton. 
 fbn is verily filled with the Spirit. 
 
 4. So is he that gives great 
 Glory to God byexercifing Faith 
 in the face of many and great dif- 
 couragements, was not this an 
 Evidence ti\?x Abraham was fuller 
 than many of the HolyGhoft, t&K m *4* 
 that he confidered not his own 19 ' 20 ' 
 Body, being then dead (astothe 
 hope of begetting an Ifaac, a Son 
 
 of Laughter) nor yet the dead- 
 nefs of Sarahs Womb ? He did 
 not ib confider either of 'em, as 
 not to rely on God for fulfilling 
 his Promife in giving him Pofte- 
 rity : He believed in hope againft 
 hope, he fet one God over againft 
 all Obje&ions : His Faith remov'd 
 Mountains out of his fight. 
 
 5. They have the Spirit above 
 many that are mighty in Prayer ; 
 that can humbly and earneftly 
 
 plead 
 
I o S The Riches of Grace. 
 
 if*. 62. 1. plead in Prayer, filling their 
 mouths with Arguments, giving 
 God no reft, till he give in Spiri- 
 tuals to 'em, and look down on 
 his Jerufaltm with favour, being 
 
 W.l2. 3 . of j dco p s genuine Seed> tbat 
 
 Gen. 32. Wreftled till he prevailed, and 
 24,2 * would not part with God with- 
 out a Blefling. 
 
 6. The Spirit alfb fhews that 
 he is eminently with (and in) 
 thofe who being befet with Cjof- 
 fes, hold up, and hold out, ga- 
 thering ground and ftrength, and 
 lofing nothing in the lire five 
 their drofs : Was it not thus with 
 
 Gen.\g. J°f e ph, whofe Bow abode ftrong 
 23> 2 4« when the Archers (hot at him? 
 
 7. They alfb are above many 
 a£ted by the Spirit, who have a 
 
 3 2. t '' " more than ordinary command 
 
 r/f.3.2. over their Spirits and Pa (Eons ; 
 
 and are for fhewingall meeknefs 
 
 to all men, and that when not a 
 
 few, nor thofe fmall provocati- 
 
 Numh.ii. ons are given 'em. Was it not 
 
 * thus with Mofes the Man of God , 
 
 who 
 
77;e Riches of Grace. 1 09 
 
 who in his ordinary temper was 
 to Temptations to Wrath, as 
 moift wet Wood is to fparfes, 1 
 that quencheth, and is not kind- 
 led by 'em. 
 
 8. The Holy Spirit doth emi- 
 nently refide in (and influence) 
 them who can ftand in as faft 
 Friends at the Throne of Grace, 
 for thofe by whom their Earthly 
 Glory hath been eclipfed, and 
 thofe by whom they have been 
 Oppofed and deferted. Thus was 
 
 it with Samuel, that interceded is*nu\6. 
 to earneftly for Saul and the If* l * 
 raditts. &12 - 23 - 
 
 9. So have they, who when 
 they have afted (yea, and fufc 
 fered) above many for God, do 
 ftill fet the Crown and Honour, 
 
 |as did Laborious Patient Paul, on 1 Or. 15. 
 the Head of Free Grace. xo « 
 
 10. So alfb is it with them 
 who are defirous to ferve God as 
 they are capable on Earth, yet 
 love the coming of Chrift ; and 
 frecaufe they cannot get fo near 
 
 to 
 
1 1 o The Riches of Grace. 
 i T///J4.8. to him as they would whilft theV 
 live, are ddirous to dye, that 
 they may be nearer him. 
 
 11. This is alfb the choice, 
 cafe, and ft ate of thoie who 
 highly eftcem God's Ordinances ; 
 and yet if (to their fbrrow ) they 
 be deprived of 'em, they can live 
 upon the Lord, as a little (or 
 2Sam.\j. great ) Sanctuary. May thole 
 25,26, good Perfbns, who cannot reach 
 thofe greater meafures mentio- 
 ned, be reaching after 'em ! And 
 may none Blels themfelves in 
 their Hearts (or ftate) till they 
 have on (and in) 'em thole 
 marks or (igns of their having 
 the Spirit, which go under the 
 name of adequate and even;\vhich 
 all the Sanctified , and none but 
 they, have. 
 
 n'*One whereof being led I 
 the Spirit out of the love and al-J 
 lowance of (in, and out of con- 
 fidence in ielf-righteoufnefs and 
 f clf-ftrcngt h, unto the Lord Jefus, 
 for Inrnlclf, and for Righteouf- 
 
 nefs 
 
The <Bjches of Grace. i 1 1 
 nefs and ftrength from him.There 3okm<>. 
 is no Hypocrite that is for abi- *" 
 ding in Chrift ; and there is no 
 weak Chriftian 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, are John 4.10. 
 for asking larger draughts of the 
 Water of Life. Hypocrites fet 
 flints and limits to themfelvesas 
 to things of the Spirit : A little 
 lerves their turn,and ufiially they 
 ftudy % what is the very leaft and * Minimum 
 lo weft degree in Grace, as refol- * MOti /*" 
 ving to fit down there ; whereas 
 weak Chriftians , though they 
 may attain lefs,breath after more, 
 and have a real Spiritual Thirft 
 
 on 'em, 
 
 3. A Third is, Having; a ten- Spirim €s 
 der refpeft to the moft tender «r« deii- 
 Spirit of God, and an Holy dhft**** 
 ( a nd fear ) left injury be offered 
 iim, and he be as much as by men 
 '.jhe can be grieved by inward, and 
 
 not 
 
1 1 2 The ^tches of Grace. 
 
 not onely outward mifcarriages. 
 Hypocrites are daring and pro- 
 voking ; not trembling, left the 
 Spirits motions be quenched, and 
 his Graces lye unexercifed ; and 
 weak Chriftians accounting the 
 Spirit their Friend, are (in their 
 ordinary courfe) loath to difpleafe 
 him. 
 
 The Second Branch of the Ex- 
 hortation hatha particular refpeft 
 to thofe who upon tryal do ( or 
 may) find that they have not the 
 Spirit, as to any fpecial Intereft 
 in, and influence from him. 
 
 Be they exhorted to wgiit in 
 God's way, that he would pour 
 out of the Spirit on 'em. 
 
 Under this Head will fitly fall 
 feveral Dire&ions ; the Lord di- 
 rect 'em to their Hearts to whom 
 they belong. 
 
 The Tirfl: is, Be they willing 
 to fee that the Spirit of Grace is 
 not in ? em. Till their wants ap- 
 pear, a fiipply will not be fought. 
 MM.? 12. T he whole feel not their need of 
 
The Quiches of Grace. 115 
 
 a Phyfician j and ib will not make 
 out to and for him. 
 
 Befides what I have offered for 
 their Conviftion before, I defire 
 they would thus pofe themfelves* 
 
 1. Do they ftudy to file w forth 
 the Vertues of Chrift ? Who re- 
 ceived not the Spirit by meafure, 
 
 from whom all his receive a mea~ 1 Ptf.2.9. 
 fure of the Spirit. Is it in their j ohn 
 Aims to be Humble, Meek, Pure, 16. 
 Compaffionate, Aftive, and Hea- 
 venly as he was ? 
 
 2. Have they warm Hearts for 
 fuch as are (and appear) Spi- 
 ritual ? Do they Love their So- 
 ciety in Spiritual Exercifes ? Do 
 they not rather feek occafions ^ ^ 
 againft 'em, and take up evil re* 1. 
 ports of 'em, and interpret their 
 real weakneffes to be manifeft 
 Wickednefs ? 
 
 3. Is Spiritual Woffhip (and 
 SpiritualnefsinWorfhip) prized 
 
 and panted after by 'em? Do vhil 3.3, 
 they any thing like Worlhipping 
 God in the Spirit ? 
 
 I O 
 
1 14 The (Rjches of Grace. 
 
 O that they that have not the 
 Spirit had their Eyes opened, and 
 that ftate difcover'd to 'em ! 
 
 The Second Direction is,When 
 once they feel their want of the 
 Spirit, they flhould fee what a 
 miferable cafe that is, and trem- 
 ble left they live and die in it. 
 Whilft they live. 
 
 1 . Can they carry on the death 
 ^om.8.13. f an y one fin ? Will fin dye of 
 
 it felf ? Or by any Wounds fave 
 thofe which the Holy Spirit makes 
 and gives ? 
 
 2. Can they expeft that any 
 Service in which he breaths not 
 will be fweet and acceptable to 
 
 gM-2?, God? Doth he notfeek fuch to 
 
 Worfhip him as do it in Spirit ? 
 
 When they dye ( if they 
 
 dye as now they live ) 
 
 1. Have they either Title to, 
 
 or meetnefs for Heaven ? Doth 
 
 \Z* 4 ' not the Spirit fill all the Velfels 
 
 of Mercy and Glory ? Could they 
 
 defire to ftay in Heaven, if they 
 
 had admittance into it, who want 
 
 the Spirit of Glory ? 2. Is 
 
The Riches of Grace. 1 1 5" 
 
 2. Is not wrath their Portion ? 
 Will not the Spirit for ever fill 
 thofe With Confufion, that made 
 void all his drivings with 'em in 
 order to their Converfion ? Will 
 he not be a terrifying Spirit where Heh. 10. 
 he hath not been a Sanftifying 29. 
 Spirit ? And will not wrath lye 
 heavier! on thofe that have made 
 the greateft refiftance to him ? 
 
 The Third Direction is, When 
 aduefenfe (and fear) as to their 
 prefent ftate is on 'em ; cry they 
 in the name of Chrift unto God 
 the Father , that the Son may ^ , 
 pray down, and the Father toge- x6.* 14 ' 
 ther with him may pour down 
 the Spirit on 5 em. 
 
 Do they this, 1. Humbly and 
 felf-judgingly, in that they are as 
 far as any can be from Meriting Ge71 -i 2 - 
 one Welled fprinkling or drop K " 
 thereof. Are they not below the 
 loweft Mercy ? 
 
 2. Earneftly and thirftingly : 
 May they who have been as the 
 dry, be as the opening Ground ! 
 I 2 May 
 
i 1 6 The Riches of Grace. 
 
 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 
 fuch Arguments as follow. 
 
 i. Lord! the Promife of the 
 Spirit is the grand Promife of the 
 New Teftament ; we are caft un- 
 der that difpenfation ; let us reap 
 the Fruit or that Promife. 
 
 2. Lord ! As thy Spirit is a 
 free Spirit, fb the Promife there- 
 of is a free Promife. It is made 
 to the unworthy, and to needers. 
 Now, into that count we fall. 
 
 3. Lord! if we have the Com- 
 munion and Communication of 
 the Spirit, thou wilt have much 
 Glory thereby; we flhall then 
 Crucifie fin, carry on thy fervicc, 
 and exercife Grace;for thy Names 
 fake give thy Spirit to us. 
 
 4. Lord ! though we do not 
 deferve thy Spirit, we are fure 
 we defire him ; and we hope we 
 do fb, that we may be fitter for 
 the work thou affigneft us. We 
 
 . have 
 
The Riches ef Grace. 1 1 7 
 
 have this defire from thy Grace ; 
 from it let us have our defire ac- 
 complifhed. 
 
 5. Lord! Thy Providence did 
 order that we fhould come under 
 the Baptifin which is by Water ; 
 when we had not a value for that 
 Priviledge, we were on the Icore 
 ( and prefenting ) of our Parents 
 received into thy Church ; will 
 not thy Grace confer on us the 
 Baptifin of the Spirit, whcu we 
 are brought to value it ? And 
 with our Perfons to preient our 
 Petitions for it to thee. 
 
 But methinks I hear fbme con- 
 vinced drooping fouls fay, You 
 would have us Pray ( and Plead ) 
 for the Spirit ; how can we do 
 this without the Spirit ? 
 
 Jnfw. By a more common and 
 general afliftance of the Spirit ; 
 you may Pray for his fpecial In- 
 fluence. 
 
 It may by fiich be further 
 Objected, 
 
 I 3 Though, 
 
1 1 8 The Riches of Grace. 
 
 Though there be a Promifc of 
 the pouring out of the Spirit, we 
 dare make no claim to it : The 
 Promiles are made in Chrift, and 
 made good to thofe that are in 
 him ; but we fear we are out of 
 him. 
 
 To fuch I fay, 
 
 i. There have been (and are) 
 
 j^ hcp " choice Divines, who have held 
 
 Mr.'cz- forth, that there are 'abfoluie as 
 
 lamy, n c. we u as conditional Promiles. To 
 
 be lure there are . Promiles of 
 
 Grace, as well as Promiles to 
 
 Grace ; and troubled Perfbns,that 
 
 , '. dare not claim a Title to tie lat- 
 
 2 £> " ter, may defire an Intereft in the 
 
 former. 
 _ H w 2. So Rich is Divine Grace, 
 'V that as an acute Writer writes , 
 ■4>- Unprcmiied Mercies flow r on 
 every lide us ; and Mope built on 
 rational Probabilities, is well cal- 
 led the great Engine that moves 
 the World, and ihould move the 
 'hje&ors to pray for the fpirit. 
 
 \j\ 
 
 3. They 
 
The Riches of Grace. 119 
 
 3. They that dare not apply 
 
 to themfelves the Promife of^M^^ 
 God, confidering the goodnefs of ^"^i 
 his Nature, and withall the Evi- ad locum. 
 dences thereof in his difpenfa- 
 tions to Praying ones, have great 
 encouragement to pray for his 
 fpirit. 
 
 4. Can it be thought that any 
 have ftrong breakings, and ule 
 earneft crys for the fpirit, in 
 whom there is not fbme fpecial 
 working of his ? 
 
 Jt may be, fbme will ftill Ob- 
 ject againft themfelves, they have 
 grieved, quenched , and refitted 
 the fpirit \ is there any hope they 
 fhould be made partakers of 
 him? 
 
 Anfw. Their cafe, if truly re- s 
 prefented, calls for deep Humi- 
 liation ; yet on their being hum- 
 bled, defperation mutt be watch'd 
 againft : Yet -.his free fpirit is free 
 to vifit thole that have carryed 
 untowardly towards him. 
 
 I 4 May 
 
1 2 o The (Riches of Grace. 
 
 May fuchPerfbns fpread before 
 the Lord their great Neceffity , 
 and his great Bounty ! And when 
 they mod labour under a ienfe of 
 their own unworthinefs, make 
 they mention of the AU-worthi- 
 nefs of Jefus Chrift : On this fair 
 • and broad bottom they may ftand. 
 
 O that they were loath to be 
 
 driven away from the beautiful 
 
 Gate of Mercy, or to be faid Nay ! 
 
 what hope would their cafe have 
 
 N in it ? 
 
 The Third branch of the Ex- 
 hortation hath a fpecial refpefl: to 
 thofe who have a fpecial Intereft 
 in the Holy Spirit,and know what 
 it is to have him poured out on 
 
 'em. 
 
 Be they excited to wait for fur- 
 ther and fuller eftufions thereof 
 on their own fouls. Have they 
 felt blefTed drops, they fhouli 
 defire to experience what floods 
 and fhowcrs are. 
 Morives thereunto. 
 uHathnotGod the Father the re- 
 
 fidue, 
 
The Riches of Grace. 121 
 
 fidue, yea,the fulnefs of the Spirits 
 Graces and Influences to Com- 
 municate ? Is there not enough 
 and enough under his Hand ? 
 
 2. Is he not as free as can be 
 wifhed to fill thofe that are ien- P / rf /. s I# 
 fible of their defefts ? Hath he &• 
 not bidden them open their 
 mouths wide ? 
 
 $. DidnottheSpoufeofChrift 
 ( joynM to him by the Spirit ) de- 
 fire that the North-wind might ^ 4 ' 
 awake, and the South-wind blow see Dur- 
 on her Garden? Which cxpref-g^* 1 * 8 
 fions are expreflive of the various Rey.z* 
 Influences of the Holy. Spirit ? * J- 
 Would not the Bride have Chrift 
 to come with further difplays of 
 his Spirit to her ? 
 
 4. Do not all the knowing 
 know, that larger meafures of 
 the Spirit are neceiTary ? Have 
 they not Corruptions to fubdue. 
 Temptations to refill:, Duties to 
 perform, and Graces to exercife ? 
 None of which can be done fur- - m s ^ 
 ther than the Spirit helps their 
 
 inlirmi- 
 
122 The Riches of Grace. 
 
 infirmities, or * lifts up over a- 
 gainft 'em. 
 
 5. Is it not clear, that a large 
 portion of the Spirit is as excel- 
 lent as neceffary ? Is it not com- 
 pared to Rivers of living,'" yea,to 
 the be ft Wine ? 
 
 6. Will not this difference 'em 
 from Hypocrites ? Are any of that 
 number willing the hand of the 
 Spirit fhould be on their fpecial 
 fin? Or do theydefire the Spirit 
 may work in 'em Graces of all 
 forts ? 
 
 To wit, 1. Rooting Graces; 
 Humility, and Self-denyal. 
 
 2. Railing Graces ; Faith,Hope, 
 Love, and joy. 
 
 3. Spreading Graces; Charity 
 to all , and loving-kindnefs to 
 Saints. 
 
 Means for 'em now come. 
 
 1 . Wait they for further Com- 
 munications of the Spirit in the 
 low way of felf-fearching, and 
 felf-abafing ; having a particular 
 fenle of their wants and weak- 
 
 nelfes. 
 
The Riches of Grace. 123 
 
 neffes. Are not the low Valleys 
 ufiiaily Richeft, and beft laden 
 with Corn ? 
 
 2. Get they into the clean way 
 of watchfulnefs. Be they duly 
 afraid' of obftrucling and flop- 
 ping the Paffages through which 
 God the Father ufeth to convey 
 the Grace of the Spirit ; which 
 may be done, 
 
 1. Through the thick clay of 
 Earth, by leiting their Hearts lye ' 
 too, near it. 
 
 2. Through the foul Mud of 
 any* bafe Lufts (or inordinate if a ^ 9 .u 
 appetite ) by Cuffering it to enter 
 into, and ftay in their Hearts. 
 
 3. Keep they in the High- way 
 of Praifes,for that communication 
 of the fpirit that is made to 'em, 
 
 Are not their Hearts moft meetj^ 6 ^ 
 to receive more when they are 
 moft enlarged in Thankigivings 
 for what they have received ? 
 
 Have they not matter and 
 ground for high Praifes ? 
 
 1. Doth 
 
124 The Riches of Grace. 
 
 i. Doth not the Holy Spirit 
 dwell in 'em ? And doth not that 
 imply, 
 
 i. That he is very inwardly 
 intimor n re fent with and near to 'em ; 
 fire. He is nearer to their Souls than 
 they are to their Bodies. 
 
 2. That he abides with 'em. 
 There is a fixednefs and continu- 
 ance in his Prefence. He that 
 
 see s xw knocks at the Doors of others 
 gefso» r Hearts, makes theirs his Houfe 
 i Or. 3. and Temple. He that moves 
 triorum ot h ers at times, will not remove 
 corii. from them, but ftay with 'em for 
 Dr. Sibbs. ever. 
 
 3. That he exercifeth towards 
 'em much of Familiarity and 
 Condefcendence. He ufeth 'em 
 as his fpecial Friends, as thofe of 
 his Family ; they know fuch Vi- 
 fitations of his as others are ftran- 
 gers to. 
 
 2. Will not the Holy Spirit 
 work where he dwells, and fb fitly 
 furnifh his Habitation ? Will he 
 not be to 'em, 
 
 1. The 
 
The Riches of Grace. 125 
 1. The moft faithful Con- ^w. 8. 14. 
 du&or ? Shall they not be led by 
 him ? 
 
 2. The moft leafbnable Re- John 14. 
 membrancer. Will he not write 2<5 - 
 Truths in 'em ? 
 
 3. The moft powerful quick- j^ OT . 8. 2, 
 ner. Shall they not have Life i<5« 
 abundantly ? 
 
 4. The moft fatisfying Wit- 
 nefs. Will he not (peak to their 
 Hearts ? 
 
 Yet in all thefe workings he is 
 a moft free worker, taking his 
 own way and time. 
 
 4. Be they by no means driven 
 out of the good beaten way of 
 earned believing Prayer. On 
 their knees, and through their 
 Saviour, cry they foPthe efFufion 
 of the Spirit. 
 
 I add, That they may more 
 feel the real effects of the Spirit, 
 beware they of the Rock on which 
 foo many are fplit ; to wit, ma- 
 king vain and groundlefs Preten- 
 fions to him and his Operations. 
 
 And 
 
1 1 6 The Riches of Grace. 
 
 And ib in the clofe of this fhort 
 Difcourfe, I will offer at theRe- 
 lolution of fome Queftions or 
 Cafes. 
 
 The Firft is, Are Perfbns at 
 this day to look for new Revela- 
 tions from the Spirit? 
 
 J/jfv. i . T hey are to look that 
 
 £pb\A~. t ' le ^P lrlt w o u W reveal in 'em 
 rtit Ar- what he hath in the Scripture re- 
 roNvfmith, vealed to 'em ; but that he fhould 
 ac ' add to the Canon and Rule of 
 Scripture, and make new Arti- 
 cles of Faith, is not to be expeft- 
 ed. 
 n/Uilher 2. To fome choice Favourites 
 Dr. Win- that have cleaved to the Scrip- 
 ter,e*. tures as tQ matters f Faith, he 
 
 hath ftrongly fuggefted what his 
 Providence would do as to mat- 
 ters of Faft. This he may do to 
 others. 
 
 The fecond Cafe is, 
 Is Duty never to be done fave 
 when Perfbns are under extraor- 
 dinary impulfes of the fpirit to 
 do it ? 
 
 Jvfrv, 
 
The Riches of Grace: 127 
 
 Jnfw. 1. It is brave failing 
 before full Gales of this Wind ; 
 and fweet moving when he is fen- 
 fibly the firft mover. 
 
 Yet, 2. The Spirit fpeaking 
 in the Scripture calls us to Pray \ 7t 6j '^ 
 and perform other Duties, when 
 there is an Opportunity for it ; 
 and this Call is to be Anfwered. 
 The Third Cafe is, 
 
 Is every impulfe and ftrong 
 motion to Prayer or other Du- 
 ties to be Fathered on the Holy 
 Spirit ? 
 
 An[w. This is utterly denyed 
 by the beft Divines. Though ^^ 
 Satan (being evil) cannot be worth, 
 the Author of Motions that are 7 "^^ 
 
 111 • worthy 
 
 purely good ; yet he may excite M r. oid- 
 to a work that is for the matter field, 2fa 
 of it good : And if we be moved 
 Unfealbnably and unreafbnably, 
 we may fear his hand is in it. 
 The Fourth Cafe is, 
 What Ufe are we to make 
 of thofe extraordinary motions 
 which fome have had to Aftions 
 
 in 
 
128 The Riches of Grace. 
 
 in an ordinary way left defen- 
 fible; as that of Pbinehas, and 
 that of Samffon. 
 
 Anftv. We are to think they 
 had full aflurance thofe motives 
 came from the Spirit ; but our 
 f elves fhould tremble, left wc 
 touch with what we have not a 
 clear word for. 
 
 Now, the goodi Spirit, concern- 
 ing whom thefe Pages are, breath 
 in 'em, and in thofe that will give 
 'em a reading. The Lord grant 
 that Writer and Readers may 
 more than ever be filled with the 
 Spirit ! Amtn and Amen. 
 
 A 
 
12$ 
 
 A Fourth Inflance 
 
 OF THE 
 
 RICHES 
 
 O F 
 
 GRACE: 
 
 TO WIT, 
 
 Effectual Calling. 
 
 i 
 
 2 Tim. i. 9. 
 ^W ca/kd m 
 
 SUch are the difficulties and 
 dangers that attend the Pro- 
 feflion of Chriftianity (efpect- 
 ally as to thofe Profeffors that are 
 jPreachers thereof ) that all 
 K en. 
 
i jo 77;e Riches of Grace. 
 
 encouragements that are given 
 prove few and fmall enough. 
 
 Blefled Paul, who found that 
 
 his Minifhy drew down and de- 
 
 * r °» * riv'd * the fury of the World up- 
 
 IZrm. on h™? being ( at the time of 
 
 jo Luther his writing ) a Prifbner, calls on 
 
 ffcdtofa. h}s Son rmothy to fet his face on 
 
 the Wind and Storms, and hold 
 
 on in his Holy Warfare ; being 
 
 not onely a Souldier, but a Com- 
 
 miflion-Officer , he fhould quit 
 
 himfelf like a good man. 
 
 And to that end, he fets before 
 him how highly he (with others) 
 was Priviledged by, and thereby 
 engaged to the Lord : In particu- 
 lar, he inftanceth in his (and 
 their ) effectual Calling ; and lb 
 gives us fair footing for 
 
 This Doftrine. God the Father 
 out of his Free Grace gives Perfons 
 a Powerful Call. 
 
 i . 1 hat God the Father is fpo- 
 ken of in the Text, is well argued 
 from his being diftinguifhed from 
 Jefus Chrift. 
 
 An 
 
 • 
 
The Riches of Grace. 1 3 1 
 
 And 2. His Calling of Perfons 
 is denyed to have its rife from 
 their Works, and exprefly affir- 
 med to arife from his purpofe and 
 grace. 
 
 Concerning the Calling of 
 Perfons, fundry diftin&ions are 
 found ; at fome of which I lhall 
 point. 
 
 1. It's either to Office or ^d mm 
 Grace. ^ [ 
 
 2. It is either general ; fb God 30 . 7 * 
 calls all by the Gofpel to Repent : 
 
 Or particular, and fo he calls his 
 own Sheep ( and Ele£t ) by 
 Name. 
 
 3. It is either outward onely, ^ IC - 
 to the Ear ; or inward alfb, to 3 * 
 
 the Heart. 
 
 4. It is either extraordinary, Mau 2q# 
 as Paul was called by a voice 16 
 from Heaven ; as was that Anci- Ac}s<? ' 4 * 
 ent that was bidden * Take a?d*rolie, 
 Read', and directed to the Verfe Zf £ ? - 
 that turned him : Or ordinary , 
 
 by the Miniftry of the Word. 
 
 K 2 5. It 
 
i 5 1 TJ?e (Rjches of Grace. 
 
 5. It is either ineffe&ual, 0*" 
 vocJtfonl" e ^ e ^ual. Some are barely in- 
 Hoom- * vited, others anfwer the invita- 
 
 beck In- t j orL 
 
 /^.f.342. c ome fo f ar anfwer the Lord's 
 Call, as to come to the Profeflion 
 of Chrift , and external Com- 
 munion with his Members ; and 
 fo are of the Church confidered 
 idem 343. as vifible. Others fo anfwer it, 
 as to come to t 4 he poffeffion of 
 Chrift, having inward Commu- 
 nion with him as their Head ; 
 and fb are of the Church con- 
 fidered as invifible. 
 
 My fhort Treatife is to run con- 
 
 i^ow.p. 6. cerning thofe that are fb called, 
 
 that they are chofen, being Ifrael, 
 
 or Ifrarlttes indeed, and not onely 
 
 of lfraeL 
 
 And now we will enquire what 
 is implyed in the Notion (or 
 Phrafe ) of Effedual Calling ? 
 
 For Refolution whereof I fhall 
 lay down fbme Pofitions. 
 
 The Firft is, Men in their meer 
 Naturals are afar off from God. 
 
 O 
 
The ^ches of Grace. i ] 5 
 
 O that they considered this ! We Epb.2.12, 
 do not ufe to call thofe that are 13>I4 * 
 at hand and near us. Though 
 God be nigh to ail, as to his Ef- 
 fence 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 fo wil- <|b**o. 
 lingly, and fo in a fort Atheifts. 
 
 The Second is, No meer Hu- 
 mane voice , no word of Man 
 can (or will) reach thofe that 
 are in that ftate. They are as ^*%?J 
 unwilling as unable, to come in • 
 of them f elves ; and fb a ftrong 
 and loud Call from God is need- 
 ful in the cafe. Is there not a 
 ftone in mens Hearts that may be 
 called ( as one we have read of ** He y lm * 
 is) the deaf ftone? It renders p , /Q 
 'em like the deaf Adder, they 5- * 
 hear not Spiritual Charmers. 
 
 The Third is, Though men 
 
 cannot, God can {peak home to 
 
 the Hearts that are hardeft of 
 
 Hearing. Is not his voice at- 
 
 K 3 tended 
 
i ; 4 The Riches of Grace i 
 
 %fo$3» tended with Power ? Are not the 
 
 Spiritually deaf and dead made 
 
 to hearken to it ? As none hath 
 
 3f*W$. an Arm like Gods,fb none (whe- 
 
 2Z) ' ther Men or Angels) have a 
 
 Tongue like his. Was not his 
 
 Word a Creating Word ? And is 
 
 it not an effe&ually Calling word ? 
 
 The Fourth is, When God 
 
 fpeaks to perfons powerfully, he 
 
 fpeaks to 'em particularly, even 
 
 to every one of 'em by Name ; 
 
 so fad an d doth in effe£t fay, Thou art 
 
 Xouzhg the J\Ja» y Thou art the Woman jvith 
 
 Fenner. w fr om J fo Ave tQ ^ f 0Q mar ,y 
 
 put off the Word of God from 
 
 'em ; and count the great things 
 
 f]' I3# of his Law a ftrange thing , or 
 
 * h'of. 8. things wherein * the concern of 
 
 *£• , u Others lyeth ; but thofe whom 
 
 *ipua£* 9 GQd calls in the fenfe of my 
 
 Text cannot do fb, they muft hear 
 
 and Anfwer. 
 
 And lb the Fifth is, Upon this 
 Call perfons come out of their 
 former refpeft to their fins, and 
 confidence in themfelves, unto 
 
 Jefus 
 
I7;e <Rkbet of Grace. i ? 5 
 Tefus Chrift, that they may be 
 J and abide in him. They that 
 have fitten general calls to them 
 
 among others, cannot but it « 
 Then God da-efts this peculiarly !**'* 
 to themfelves. Doth not Power 
 so forth with the Word, fo that 
 S is a working Word? He fnh 
 to one, Corns, md he cometh; to 
 another, Go, andhegoitb- and to 
 * third, Do thit, and he doeth ,t : 
 He fo calls, that he Converts 
 
 " l The Sixth is Ordinarily ; this 
 Call is given to Men that fit un- 
 der the Miniftry. I deny not the 
 Lords Liberty to go his own way ; 
 far be it from me to limit the ^^ 
 Holy One of l/r*el! I grant he 
 makes good nfe of Rods ; many 
 
 havetafted Honey on the endot 
 'em But is it not his manner by 
 Rods to caufe words to be more 
 regarded? Doth he not love to ^r... 
 
 own and. honour his own fpecial 
 
 InftitutionsTand fpeak by ns 
 
 Embafladors, that are as Ins 
 
 mouth ? K 4 U 
 
1 3 6 The l{iches of Grace. 
 
 If any defire a further account 
 concerning the Nature of this 
 Call, they may do well to repair 
 to the Catechifm. On the de- 
 fcription given therein of it, I 
 fhall give the hints that come 
 next. 
 
 Firft , Effe&ual Calling is a 
 
 Divine work. A work of God 
 
 PM.3.14. on the Creature, and fo the un- 
 
 opm ad di v id e( j work of all the Perfons ; 
 
 though (according to my Do- 
 
 ordineope- £trine ) the Father ( or fir ft Per- 
 
 52^! u fon in order of working) is firft 
 
 in it. 
 
 Clear it is, 1 . This work flows 
 from a Power that is Divine : 
 Who fhort of the Almighty-can 
 fo call as that men fhall hear and 
 live. %" 
 
 2. This work hath its rife from 
 Divine Pity. Who but he. that 
 is the God of all Companion 
 would fo call thofe that have wil- 
 fully departed from him, and are 
 prone todofb ? 
 
 <. 
 
 Secondly, 
 
The tf(iches of Grace. 1 3 j 
 
 Secondly , ErTeftually-called see Mr. 
 Ferfons are convinced Perfbns. ^^" 
 All thai hear of Chrift are bound Firmul, 
 to come to him ; but none will &• 
 come fave thofe that fee and feel 
 a need of him. Is the Phyfitian 
 of Jfrael in great req ue ft with any \£" ll 
 lave fuch as are fenfible of their 
 Souls Difeales ? Doth not he 
 .efpecially invite the weary and 
 heavy laden ? 
 
 Thirdly, When Gojd, calls Per- 
 fons (b as to caufe ? em to hear and 9 al ; r ; 16 
 come to him, he not onely con- ** i(Mt ' 
 vinceth 'em of fin, but withal re- 
 veals his Son to, yea (and in) 
 'em. He opens their Eyes whom A ^ s 26t 
 he turns from the power of Sa- x ' 
 tan to himfelf. Faith is a feeing 
 Grace,and fo is ftyled Knowledge. 
 F)o not they who choofe Chnft, 
 fee the greateft reafons for their 
 Choice ? 
 
 Fourthly , They that are ac- 
 cording to my*Text Called, have bm 
 a change wrought in their Hearts '"**• bs 
 and Wills. Though there is no %*$*'■ 
 
 force 
 
 nt- 
 
 06 
 
i^8 The Riches of Grace. 
 
 force put on the faculty of wil- 
 ling, there is a bleffed alteration 
 Mi.2u °f ^e quality of the will. They 
 * who ftill will freely, are enabled 
 p/w. i ic. fo to wiH the beft good. Are not 
 3- People made to choice purpofes 
 
 willing in the day of God's 
 Power ? 
 
 For the demonftration of the 
 truth of the Do&rine , I fhall 
 touch on two plain important 
 Points. 9 
 
 The Firft Point is, God doth 
 give fundry perfbns an Efteftual 
 Call : Who can make a doubt of 
 this, that w r ell obferves thofe ef- 
 fects that are as fo many Eviden- 
 ces of it ? . 
 
 To wit, i. Mens leaving^ yea, 
 loathing thofe fins they once ex- 
 treamly loved ; yea, being moft 
 let againft ill ways they were 
 moft let on. 
 
 i. Mens being for the denying 
 
 zzektf. (yea, dethroning*) of that felf, 
 
 26 »3i- which was once their Idol; lb 
 
 that they who loved thcmfelves 
 
 more 
 
Tlye Riches of Grace. 159 
 
 more than God , would onely 
 love themfelves in reference to 
 God. 
 
 j. Chrift who was out of mens 
 Hearts is higheft in 'em. He in cm. 5. 
 whom they law no Beauty* is in I0 * 
 their Eyes the chiefeft of ten 
 thoufands. They greatly prize lJ > etm2 - 
 him, when they cannot clearly 
 prove their Intereft in him. 
 
 4.Holinefs and ftriftnefs which 
 they formerly declined, is made 
 their way. T hey choofe the 7/4.56.4. 
 things that pleafe God ; and are 
 grieved for their fhort failings 
 as to following him. 
 
 5. The letting forth the Ho- 
 .nour of God ( which before they ^ I 
 flighted ) is now much in their 
 Aims and Defigns. 
 
 The Second Point is, They 
 who are Called, owe their Being 
 ib to God's Free Grace. 
 
 This will be evident, 
 
 1 . If we confider 'em abfolute- 
 ly. Are they not utterly unwor- 
 thy thereof? Were they not moft 
 
 worthy 
 
j 40 The Riches of Grace. 
 
 worthy to have been pad: by ; 
 
 j7*/.<!.<.y ea > ca ^ °^? Were they not al- 
 ^w.5.12. together born in fin? And have 
 they not in the courfe of their 
 Lives a&ed fuitably to the cor- 
 ruption of their Natures ? Is not 
 this manifeft to their Conlcien- 
 ces? 
 
 2. If we compare 'em with 
 others. Can it be thought that 
 Grace which hath made, did rind 
 1 0.6.9, a difference. i n '^m , except it 
 io,u. found fundry of 7 em in worfe 
 Circumftances than mod: near 
 'em ? Doth not God fbmptimes 
 
 direQ: his Call to the chief M fin- 
 
 • ■■■' «y-» 
 
 ners? .Sometimes ftopphfg 'em 
 
 2 , 3 ; 4I 'as he did^W in pursuit of their 
 
 fins. 
 
 jgensti- 1 a dJ ? Is not God moft free in 
 hmmum. a j, hg ? _ ves? And fo fa giviflg 
 
 *v ..... this Call ? 
 
 May we be taught of Cod here- 
 of to make ihe beft Application ! 
 Fird inferring, That the Fre< 
 Grace of God ( particularly 
 God the Father) hefpeaks our 
 
 Medlta- 
 
The Riches of Grace, 14 1 
 
 Meditation, yea our Admira- 
 tion. 
 
 1. Do not the Riches of his 
 Grace fhine upon, if not into, the 
 Eyes of all thofe that are exter- 
 nally called by the Word of God ? 
 Is not the Gofpel ftyled Grace, Tit. 2.11 
 the Grace of God ? not onely be- 
 caufe Grace is the Subjeft on 
 which it treats , but withall be- 
 gaufe it is the Spring from which 
 it flows. 
 
 I deny not, that the Creatures 
 are WitnefTes as of the Being, Jo 
 of the Bounty of God ; they have 
 a Tongue and Language: But P/w 
 Scriptural Revelations have tte .1,2*3'^ 
 Advantage, both as to fuinefs 
 and clearnefs. They more fhew 
 the Face and Heart of God. 
 
 And that the Sun of Righte- 
 oufnefs in the difpenfation of the 
 Gofpel fhould arife on fbme when -~ 
 others are benighted and left in 
 the dark. Is not the hand of 
 Grace in this ? 
 
 Surely 
 
\^1 The <l{icbes of Grace. 
 
 Surely then, 2. F he exceeding 
 Riches of Divine Grace are dif~ 
 played on behalf of thofe to (and 
 in) whom the Call of God is 
 inward and etfedual. 
 
 Doth not this appear on a right 
 relblving of fome Queftions ? 
 
 1. Were they not chargeable* 
 not onely with diftance from and 
 
 '/*• 13- * difference with God as they were 
 in their Natural ftate, but withall 
 with many and great deviations 
 from and provocations of God in 
 their Praftice ? 
 
 2. Can they upon their com- 
 
 ?/ij.i6.2.* n S m > anc * anfwering the Call 
 'of God, add a mite to his Ellen- 
 tial Glory ? Doth their goodnefs 
 at beft extend to him ? 
 
 3. Was not the ftate out of 
 Fpk 5.8. which they are called a very di£ 
 
 mal and doleful one? And lb fet 
 
 *sc Dt out ky t ' le name of Darknefs , 
 
 Manton. * * which takes in Ignorance, Sin, 
 
 and Difcomfort; and implyes 
 
 their unfitnefs to honour and en- 
 
 ioyGod. 
 
 A. IS 
 
The Riches of Grace. 143 
 
 4. Is not the ftate into which 
 they are called a moft defirable l Fet '*-9< 
 one? Is it not fet out by Light, 
 which hath its luftre ? Is not this 
 Light ftyled marvellous? And 
 that defervedly. 
 
 Seeing, 1. It refembles that 
 which appears to thofe that have 
 been long in the dark being Glo- 
 rious. 
 
 2. It difcovers things great, see Mr. 
 and greatly to be admired, even Watftm ' 
 Heavenly Myfteries. 
 
 3. It hath admirable Vertues ; j cor 2 . 
 being i.Cleanfing. ijCHealing. ic. 
 
 3. Quickning. 4.cHearing. 
 
 4. It is the dawning of the 
 
 Day of Glory, which is full, and lUt ' 2 '- 
 will be Eternal ; wherd the Joy 
 is always frefh, and (beyond 
 expreffion) refrefhing. 
 
 The Second Inference i$, The 
 Office and Employment of the 
 Miniftry is of great life fulnels and 
 Honourablenefs. May all enga- 
 ged therein confider this! Are 
 not Minifters as the Lords Mouth, 
 
 by 
 
1 44 The ^Jchcs of Grace. 
 
 by whom, as the Gofpel is the 
 voice in which he uleth to call 
 men ? Doth he not create the 
 fruit of the Lips, Power, Power> 
 /p. $7.19. as we ]j as p eace) Peace ? Doth he 
 
 not much fend by thefe Meifen- 
 
 gers? Wooing very many, and 
 
 winning not a few. Did not one 
 
 "*of the Ancients call another of 
 
 Nova>vhx?$m the Parent of his new Life, 
 
 Tvcntcm. J le being fo under God; O that 
 at him (through Minifters) Hear- 
 ers did more look ! 
 
 The Third Inference. They 
 who hear the joyful found of the 
 Gofpel fhould hearken diligently 
 thereunto, and wait, that he who 
 therein gives 'cm Calls, would 
 
 ; ^_ therewith give 'em hearing Ears, 
 and underftanding Hearts. 
 
 I am far from faying, that 
 men can give efficacy to Calls 
 given 'em ; bu€l know they may 
 provoke Gcd not to give Efficacy 
 to 'em ; and as to fhofe that con- 
 tinue unconverted, God will clear 
 
 r^/,51.4. himfelf when he Judgeth 'cm 
 
 for 
 
The ^jcbes of Grace. 1 45 
 
 for not eoming wholly over .to 
 Chrift. 
 
 1. Was not Chrift prefented 
 to 'em as an adequate objeQ: of 
 Faith ? 
 
 2. Were they not Urged to 
 come to him by moving Motives > 
 drawn from the fweeteft Promi- 
 fes, and fevereft Threatnings ? 
 
 3. Had they not the fame Na- 
 tural Powers with thofe that 
 came to him ? 
 
 4. Did they (as they fhould 
 have done ) Call on and cry ro 
 the Lord, that he would give 'em 
 ability and willingnefs, and caufe 
 'em to come ? 
 
 5. Will it not on a due fearch 
 
 be found, that their unwilling- ^. 5 , 4o . 
 nefs was the immediate hindrance 
 of their not coming ? And that 
 unwillingnefs was caufed by their 
 being in league with fbme bafe 
 Luft? 
 
 That Hearers may be more 
 mov'd to hearken to Gofpel-calls, 
 
 Be 
 
146 The %iches of Grace. 
 
 Beit confider'd, 1. The Lord 
 is very real in the offers and ten- 
 ders of his Grace \ and it would 
 highly pleate him if finners did 
 embrace and accept 'em. Far be 
 it from us to queftion his Word 
 in the cafe ; who yet to give us 
 full meafure hath added his Oath, 
 1 t/jw.24- an d fworn by his Life ( which 
 7§ 33 " none can queftion ) will not woe 
 r* nobu be to thofe that believe him not 
 fifiw when he (wears? 
 credatm. 2. God calls not finners for 
 
 ^b 22. 2. an y neec * ^ e ^ at ^ °^ ' em > ^ tars 
 ' might rather profit the Sun, than 
 
 man be profitable to his Maker. 
 
 3. The way of fin from which 
 
 God calls men is difhonourable to 
 
 them, and not to him onely ; and 
 
 will, if not turn'd from, damni- 
 
 Siflb i 8 - fie (yea, damn) 'em for ever. 
 
 5I * 4. The Obedience he calls to 
 
 Micxh 6. is every way for their good. 
 
 L 11% 5. It will be made eafie through 
 
 29. ' his Grace ; who is ready to qua- 
 
 £*ij*to, Hfie the Humble for that which 
 
 he calls 'em to. May finners give 
 
The latches of Grace. 147 
 
 thefe things the weight they 
 deferve ! 
 
 ■ The Fourth Inference. It is 
 the near concern %s all to com* 
 mune with our own Hearts, and 
 make diligent' fearch, whether 
 God from fand by) his Grace 
 hath effe&ually Called us. 
 
 Motives unto it are, 1. Many 
 have an external Call, who want 
 an eHe£hial one. 
 
 2. They that are CalPd efieftu- 
 ally, may come to know their ^' 20t 
 ftate. 1. The Rule for Tryal is 2 cor. 1^ 
 right. 2. The Spirit is ready to ">■ 
 affift Tryers. 3. They whole /^.* 32 ' 
 Evidences are good, have great 
 caufe to rejoyce. 4. If on Tryal Ezri 9>** 
 the Cafe of Perfons be not found n/teat * 
 good, there is a Cure in ( and Brother 
 for) it. fJ^ s 
 
 May great heed be taken that sij*cri 
 the Standard be let even and a- ^ 
 greeably to Scripture, and neither 
 too high nor too low, that fb we 
 may take a true meafure ol our 
 (elves. 
 
 L 2 For 
 
148 17;e Riches of Grace. 
 
 For our furtherance therein, I 
 fhall on this Subjefr, as I did on 
 a former, lay down 
 
 Marks exclufive. If they be 
 on us, we are not called accord- 
 ing to God's purpOfe and grace. 
 
 The Firft is, Being in love with 
 
 darknefs, and fo with the deep 
 
 John 3.19 it inclines to; O how many avoid 
 
 fob 21. 14 Knowledge, and affefb Security ! 
 
 The Second is, Driving a trade 
 
 and courfe of ProfaneneB, being 
 
 Creatures of carnal pleafures. 
 
 The Third is, Minding, favou- 
 
 £$& ring,andrelifhing Earthly things, 
 
 i xira.5.6. mainly, if not onely. Eating 
 
 rhii^.ig. ^fl. j s t h at t h e Serpent is Con- 
 
 <Kow7ts. c j emn ? ( j tQ . f ar un £ t j s t j lat p 0Qc j 
 
 for the Seed of the Woman. 
 <?«M.29. The Fourth is, Having an aking 
 zrkef. 2. Tooth and envious Heart at the 
 I0 - better fort of People. 
 
 The Fifth is, Setting light by 
 God's Word, and being void of 
 the love of the Truth. 
 
 I proceed to inftance in marks 
 that are good, but 
 
 N§t 
 
The Riches ef Grace. 1 49 
 
 Not Conclufive. Sundry have 
 'em, who have not been Effectu- 
 ally Called. ^ 
 
 The Firft is, Efcaping fbme of 
 the more grols pollutions of the 
 . World. * Men may be without p ^f' 
 open Crimes, and yet without 
 Chrift. If we believe the boaft- Lu ^e \%. 
 ing Pbarifee, he was no Adulte- }}• 
 rer, orOppreflbr. 
 
 The Second is,Being (at times) 
 found in fbme Duties ( for the 
 matter of 'em ) commendable. 
 
 Such as, 1. Hearing the beft 
 Minifters ; Htrod fate under John M ^ 6t 
 BaptiJPs Teachings. 
 
 2. Praying in publick and pri- 
 vate : Hypocrites have made ma- 
 ny and long Prayers. 
 
 3. Obferving fome Faft-days: 7^.53.2,3 
 Had not the Phanfee two in a 
 week ? 
 
 The Third is, Being entrufted lu ^ ei % % 
 with and interefted in choice n. 
 C hu rch- Pr iviledges. 
 
 Such as, 1. Being joyn'd in 
 
 and to a good Society. Were 
 
 L 3 not 
 
1 50 The <R\ches of Grace. 
 
 ^'•25.1 not foolifh Virgins with the 
 wife ? 
 
 2. Being waflhed with the wa- 
 gfjFi 8. ter of Baptifm : Was not Simon 
 
 Magm fo? 
 
 3. Being admitted to the Holy 
 iiat. 7. Table : The bare Plea of eating 
 Luke 11. and drinking in ChrifPs pretence 
 26 \ will be found inefficient. 
 wv*^ The Fourth is, Attaining Gifts 
 Gram that are defirable, and to others 
 
 Such as, 1. Being able $nd apt 
 to enlarge in Prayer on fundry 
 occafions. 
 
 2. Prophecying in Chrift's 
 Max.11. Name, or Preaching very plau- 
 
 21,22. I add, The Unconverted may, 
 
 1. Seem Zealous for the Sabbath. 
 
 2. Declare for Reformation. 
 fer. 42. 3. Come to Minifters with Cafes. 
 
 Atts'% 2 4* ^ € S a ^ are * n t ' le ^ P ra y ers - 
 Now we come to marks 
 
 Inclufive. They on (and in) 
 
 whom they are,are without doubt 
 
 called to be Saints : And it may 
 
 pais 
 
The <l{iches of Grace. i 5 1 
 
 pals for an adequate (or even 
 fign ) of fuch a Calling, if Per- 
 fons do earneftly defire and endea- 
 vour to bear and exprefs 'em. 
 Such defires and endeavours weak 
 Chriftians are acquainted with ; 
 and the fuftheft reaching Hypo- 
 crites ftrangers to. May there- 
 fore Readers be careful in confi- 
 dering 'em ! And full of longings 
 that they may have more and 
 more experience of 'em ! 
 
 1. The firft is more general ; 
 to wit, having a new Heart, or 
 Principle of Spiritual Life and 
 Love. This is (as one faid ) the Dr - Boi " 
 great .grack found in many Vef- 
 fels that are found in GodVHoufe 
 (or Church) confider'd as vifi- 
 ble : They build without regard mu 7> 
 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 feen moving in fome 
 Holy Duties, but never felt 
 L 4 breath- 
 
1 5 i The Riches of Grace. 
 
 breathings after that Divine Na- 
 ture from whence fuch motion 
 fhould flow. 
 
 Many are chainM and not 
 chang'd ; or have onely known 
 a change of their fins, and not of 
 their Souls ; they do not long af- 
 ter a thorough change. 
 
 i. That their Underftandings 
 may not onely difcern between 
 
 ,r# *' good and evil, but alfb between 
 good and good ; the good that 
 may* ferve 'em, and that w T hich 
 can fatisfie'em. 
 
 2. That their wills may be fet 
 againft fin, and for (and on) 
 God. Where a renewing work 
 is, Effe£tual Calling hath certain- 
 ly been; about which we may 
 have better Information from the 
 following 
 
 Particular Signs. The firft is, 
 Brokennefs and Poverty of Spirit. 
 
 **! 3 * If we fpeak of perfbns of Years, 
 hath not that Heart been broken 
 that is found ? Is Converfion 
 there, -where Contrition hath 
 
 never 
 
The Riches of Grace. i $ 5 
 
 never been? They who can wit- 
 nefs that they are not onely hum- Non f oJ ^ m 
 bled, but humble; broken in ibmimti, 
 good degree for fin, from Cm,^nd^ dhmiles ' 
 from their former felf-confidence ; 
 who,as they know they are vaftly 
 indebted to Divine Juftice, they 
 feel they have nothing wherewith 
 to pay, and are undone, if Chrift 
 appear not as their Surety ; who 
 have a quick fenfe of their want 
 of Sanftifying Grace, and that 
 fupplies can onely be had with 
 and through him, have an hope- 
 ful evidence of their bein^ Galled. 
 A Second is, Cleaving to and 
 glorying in the Lord lefus as a 
 None-fuch for a Mediator and 
 Reconciler of God to man by his 
 merit, and man to * God by his 
 Spirit ; as Wifdom for their Di- * £f **'• 
 reftion, Righteoufnefs for their 
 Juftification , Sanftification as j cor . t4 
 freeing from the Reign of fin, 3°« 
 and Redemption (atlaft) from pbu 
 all fort of Suffering. Rejoycers 
 in Chrift are of the Circumci- 
 
 fion, 
 
i ^4 Thz Riches of Grace. 
 
 fion, or Spiritually Circumcifed. 
 A Third is, Choofing God in 
 Chrifl: as the Treafure, faying 
 from their Hearts, Whom have we 
 in • Heaven but thee ? And whit 
 pftl. 73. is that on Earth that we deftre 
 befides thee? Thou art that Sun, 
 whofe pretence makes a day 
 in our Souls : Thou art All in 
 All in Heaven, and beft of all on 
 Earth, both in the want and en- 
 joyment of Creature-Comforts. 
 Is God liv'd 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 
 j^w.S.14. Conductor ? And living in him, 
 Gal. 5.25- defire andefign to walk in and af- 
 ter him, longing that he would 
 mortifie their Flefh, and revive 
 their Spirits? 
 
 The Fifth is , Bending Ordi- 
 nances and Providences (both 
 favouring and frowning) againft 
 fin; ftill ftriking at the Head and 
 
 Heart 
 
The (Riches of Grace* 1 55 
 
 Heart of it, aiming at its Death, Gai^.24, 
 and arguing for it from Mercies 
 and Judgments, and longing that 
 at Sermons it may receive fome 
 Deaths-wounds. Is it thus with 
 any fave the Called ? 
 
 A Sixth is, Having arowth and 2 Pct.uf, 
 ftrength of Grace in oefire ; be- 6 - 
 ing for adding to Faith Vertue, 
 and to Vertue Knowledge, &c. 
 for building up themfelves on the 
 Rock of Ages ; and for fhewing GaJ ^ 
 that Love, Joy, Meeknefs, Long- Ket o'^. 
 fuftering, &c. are one and the yii * Po ' 
 fame Fruit of the Spirit, and for l c Z U ' 
 being every day ftronger and 
 ftronger. 
 
 The Seventh is, Having refpeffc 
 to all God's Commandments : 
 Not wilfully making balks in 
 fuch good and holy Ground ; but pfai.u 9 . 
 ftudying to walk Godly, Righte- 5>> 
 oufly, and Soberly ; as one in my ^ 2 " TI ' 
 Youth glofs'd on thofe Adverbs, ^.Rain- 
 afting in thofe good ways from a bow » 
 good Habit, and regarding the 
 manner and end with the matter 
 of Duties. The 
 
i?6 The Riches of Grace. 
 
 f\ 62 ' r > r T hc Eigth is, Breathing much 
 
 after the flourifhing of T^on : For 
 
 her fake not being filent , but 
 
 praying that /he may have Peace, 
 
 Peace, freedom from Divifions 
 
 Pfdh 122. within, and not onely Perfecu- 
 
 *° tions frogi without, that her 
 
 Children p may referable their 
 
 Heavenly Father, and be full of 
 
 Soul-profperity. 
 
 The Ninth is, Keeping up a 
 Watch againft all fin, and temp- 
 tations thereunto : Carrying in 
 mind that the World is their great 
 Adverfary, and its Profits, Plea- 
 fures, and Honours are the great 
 Baits it lays to enfnare 'em. 
 
 Thelaftis, Prizing Heaven as 
 it is a place (and feat) of per- 
 fe& Holinefs ; and accordingly 
 making preparations for it, in 
 exercifing true , and endea- 
 vouring for more through Pu- 
 rity. 
 
 I much fear many will truft, 
 and not try-; and too many will 
 be flighty in their trying, and 
 
 not 
 
The Riches of Grace. 1 57 
 not beg that God would fearch «**». 
 
 ^If upraTryal, weaker Chri- 
 
 ftians do find any one fure mark, 
 
 with a defire that the reft may 
 
 be found on 'em, it is a goodhgn. 
 
 More sood Divines than one have 
 
 foitl One ri?bt Grape cannot grow Dr.sibbs. 
 
 ^V^'Butle'ttheunfound Sr 
 
 know their going about to divide wotth . 
 
 between Graces and Duties, is ot 
 
 ill fignification. . 
 
 The Fifth Inference is, They 
 
 who have not heard the voice ot 
 God, nor known what his Calling 
 is, ftould not reft in their prefent 
 condition, but call on him whole 
 Calls have Power in 'em, to give 
 'em the Call they have heard and 
 
 read of. c '" 
 
 Know they, 1. As far as any 
 of 'em are off, he can eafily make 
 
 'em hear. 1 
 
 2 As vile as any 01 em are, $obn 5, 
 his Grace can fully foreive '™ } % m . t . 
 and move him to call cm : Ot „. 
 this Paul had full Proof. And 
 
1 5 8 The v{icbes oj Grace. 
 
 ih order to their being ib Privi- 
 ledged, 
 
 i. May they be for (eating 
 
 themielves tinder a Miniftry in 
 
 i com. which there is plainnefs,clearnefs, 
 
 and ferioufnefs ; thereby God 
 
 ufually calls. 
 
 2. May they life all earneftneis, 
 Prov. 2.2, a s thofe" that would not be de* 
 35 4 * nyed. 
 
 3. May they engage the Pray- 
 j^i4?'erful to engage in Prayer for 
 16. " 'em. 
 
 4. May they when they dare 
 not lay they have an Intereft in 
 Chrift, Pray that he would take 
 'em into ( and bear 'em on) his 
 Heart, and prevail with his Fa- 
 ther to fpeak lo to 'em by his 
 Spirit, that they cannot but hear. 
 O that there were (lich hearts and 
 workings in finners ! 
 
 The Sixth and laft Inference is, 
 
 They that are indeed and in truth 
 
 the Lord's Called ones , fhould 
 
 ^/j^f'fliew forth the Vertues (and 
 
 irf& thereby the Praifes) of him that 
 
 a thcalled'em. I. 
 
The Riches of Grace. 1 59 
 
 1. Should not their Hearts lead p M lQ i> 
 in their Praifings I Should not l- 
 
 all their Powers and Forces be cal- 
 led intp this Service ? Are they 
 not above others engaged and en* 
 abled thereunto ? 
 
 2. Should not the High Praifes pf& i49 , 
 of God be in their mouths ? Should 6 . 
 
 not the Calves of their Lips be 
 offered to God ? 
 
 3. Should not their Lives be^pM-i- 
 referred to his Honour ? 
 
 That they may be fo y 
 May the Twenty Rules follow- 
 ing be attended to ! O that they 
 were more AnfwerM by em ! 
 
 1. Live they in and under a ?/*/• 139* 
 full and powerful apprehenfion of ^js w- 
 God's Omnifcience. Is he fjhftitmietdm 
 up or fhut out any where ? And 
 
 doth he not lee their ways and 
 Hearts with whom he is ? 
 
 2. Maintain they a conftant 
 dependence on God's All-fuffici- 0mne . £; 
 ency. Is not all good bound up m bono. 
 in the chief good ? Cannot he 
 eafily fupply all wants, fupport ^.17.1- 
 
 under 
 
1 60 The (Riches of Grace. 
 
 under all preilbres, and fit for all 
 Services. 
 
 3. May there be on Cand in) 
 'em abiding and influencing 
 
 Goodwin t h° u ghts of the extream evil of 
 C5V. ' fin ! Is it not as truly as ufually 
 ^•7-i3«faid, A worfe name than its own 
 cannot be given it ? O that it more 
 appear'd in its own ugly co- 
 lours ! 
 
 4. Do they frequently review 
 and refleft on the difhonour done 
 to God by their fins paft, efpeci- 
 
 ;2 ' ,4C ' ally their heightened ones. Can 
 they fully number or weigh 'em ? 
 And fhould not the fight of their 
 black feet be very humbling to 
 'em ? 
 
 5. Take they into ferious Con- 
 fideration the fhortnefs and in- 
 iiiiiiciency of their own Righte- 
 oufhefs. 
 
 As to appeafing the wrath, fa- 
 
 tisfying the Juftice, and procu- 
 
 Hu* 3. 7, ring the favour of God , can 
 
 *• Raggs cover 'em ? Can defiled 
 
 Raggs cleanfe 'em ? 
 
 6. Be 
 
The Riches of Grace. i 6 1 
 
 6. Be they much in admiring 
 the Riches of Grace, which hath 
 fully provided for 'em,' and the 
 deiign thereofcarried on by Chrift 
 for 'em. Is not Gods Grace as^'^7- 
 the depths of the Sea, which they I9 * 
 cannot fathom ? And as the 
 heights of Heaven, which they 
 cannot reach ? And doth not 
 Grace that brought Chrift down ' 
 from Heaven to Earth intend to 
 bring them up from Earth to 
 Heaven ? 
 7. Keep they as near as near may 
 be to the Bleifed Jefiis. Clole gat. 2.20. 
 they with his Perfon, apply they 
 his Righteoufnefs , and imitate 
 they his Example. May he lye 
 Day and Night between their 
 Breafts ! May they live on h^m as 
 All and in AH! 
 
 3. Prize they the fpecial Pre- 
 fence, and wait they for the fpe- 
 cial Affiftance of the Holy Spirit. °&i*& 
 May he more and more infpirc 
 their Souls and Services ! May he 
 fubdue their Corruptions, and 
 M draw 
 
i 6 1 The Riches of Grace. 
 
 draw out their Graces ! 
 
 9. Keep they their Hearts un- 
 der a deep and endearing fenfe 
 of God's many great and choice 
 Mercies to 'em. How precious 
 have his thoughts been to them- 
 
 .12.1. wards? Can they know the (iim 
 of 'em ? And hath not his hand 
 of Grace in fundry Inftances been 
 lifted up high?. 
 
 10. Be they for out-fhooting 
 the Heathens in their own Bow , 
 and out-ftripping 'em intheVer- 
 tues wherein they excelPd. * This 
 hath been ftyled borrowing the 
 Jewels of the Egyptians, and ga- 
 thering the Flowers in Natures 
 Garden to deck themfelves with. 
 It's a fhame that they in and of 
 the Church fhould be lefs fober, 
 
 or.^.i.chafte, or juft, than fome out 
 of it. 
 
 11. Study they to be extraor- 
 dinary, adorning the Do&rine of 
 their Saviour in all things. May 
 
 "' 2 ' l0 their Beds and Boards, may their 
 Shops and Fields, may thur em- 
 ploy- 
 
The %iches of Grace. 1 6 ; 
 
 ployments and refrefhments car- Zecb > H- 
 ry a mark of Holinefs on 'em ! U P % 
 
 12. Husband they their time 
 (and the feafonsof Grace there- 
 in afforded) to the beft purpofe 
 
 and profit. May they not wil- £^. I<5 . 
 lingly trifle or Iquander away one 
 Golden Hour ! but fill up every 
 day with proper Duty. 
 
 13. Be they for making a good 
 ufe of the Word and Works of 
 God. Be they loath to be as leak- 
 ing or broken VelTels, left they H4 2 
 take in Errors, or let flip Truth. Mn'mn ' 
 May what God doth as to them or ™h*^vw 
 others be conftrued in a right ! ^e]hehte 
 fenfe , and improved to a right i^verend 
 end, that they may be brought ^ r -° wen 
 nearer, and made liker to God ! 
 
 14. Be they much concerned 
 about the Converfion of Peribns, 
 and prcfervation or reftauration 
 
 of Gofpel- Order in Churches, cm 2. \. 
 May they long that there may be 
 a great Addition to the Church, 
 and a great agreement to Rule of 
 every thing in it ! 
 
 M 2 15. Have 
 
1 64 The Riches of Grace. 
 
 15. Have they much recourfe 
 to 'the great and precious Promi- 
 fes? Are they not Breafts of 
 Confblation, and Wells of Sal- 
 
 1 or. 3. vat j on ? Are not 'Promifes as 
 
 2 Pet. 1.4. GlaiTes, wherein the Lord's Heart 
 
 is feen, and through which Be- 
 holders are transformed into his 
 Image, and made partakers of his 
 Holinefs ? 
 
 16. May their Aflrions be free 
 iTbef. 5. as f rom Contagion, fo from fu- 
 MaUco- fpicion! may they fhun the ap« 
 \w&. pearance of evil , together with 
 
 apparent evils ! may their walk 
 favour of an Holy diligence and 
 laborioufhefs ! 
 
 17. May Patience have a more 
 perfect work in 'em ! may they 
 
 J*? 1, take up, and not onely bear the 
 Crols of Chrift ! may they have, 
 more and better Rule of their 
 Spirits! may they fhew their 
 ftrength by their ltanding under 
 Burdens ! 
 
 18. Be they much in contri- 
 vances what they fhall render to 
 
 God, 
 
The $jcbes of Grace. 165 
 
 God, or how they may moft Ho* 
 nour him. Let this be one of their 
 Morning ftudies, that he may*{* ; ;" 6# 
 have the glory of the Day, and 
 of their daily ftudies, how he 
 may be magnified by 'em in Life, 
 and in Death. 
 
 19. Look they much above 
 
 (and before) 'em at Heavens phjJ 2c< 
 Glory. May their converfation 
 be there whence they expeft their 
 Saviour ; at their Reward, in the 
 midft of their Work; at their 
 Crown , under the weight of 
 their Crofs, may their Eyes be. 
 
 20. Joyn they together thofe 
 gracious difpofitions which feem 
 to differ. Be they courteous to 
 all, without finful complyance 
 with any. Be they Zealous, and 
 yet withall Meek and Difcreet ; 
 
 mix they Reverence with their p A'- 2.1 1. 
 Rejoycing. 
 
 Blefs they God for Temporals ; 
 but themfelves oncly in him who 
 is Eternal. 
 
 M 3 O 
 
\om. 1 1 
 
 1 66 The Riches of Grace. 
 
 O that thefe Rules were fet be- 
 fore Chriftians as Copies, that 
 they might write after 'em, when 
 they cannot in exaftnefs of walk- 
 ing reach 'em ! 
 
 Holy are, and Happy fhall they 
 be, that mourning for their de- 
 feats, and relying on the Lord Je- 
 fiis, in whom was no defe&ive- 
 nefs, put and prefs on towards 
 perfection. Duty lyes at mens 
 doors, but Ability is derived from 
 God's Grace. May this hint,which 
 is often mentioned, be always re- 
 membred by thofe whom the 
 Lord hath Called! 
 
i6 7 
 
 A Fifth Inflame 
 
 OF THE 
 
 RI CHES 
 
 O F 
 
 GRACE: 
 
 TO WIT, 
 
 venant 
 Man. 
 
 God's Covenanting with 
 
 Ifa. 55. 5. 
 
 And I rvitl mukt an everlafiing Co- 
 venant with you. 
 
 WH O would refute hint 
 that (peaks from Hea- 
 ven ? Efpecially when he (peaks 
 in fuch melting, moving Lan- 
 M 4 guage 
 
1 6 S The Riches of Grace. 
 
 guage as is found in the firft Ver- 
 ics of this Chapter. O what 
 fweet and Holy Charms doth the 
 Holy Ghoft here ufe! As a Learned 
 ^ m Jfr Dottor laid on another account, 
 
 era fjlcm r r , . rr rr 
 
 ufa eft! A niay lay on this, If Eloquence 
 sentemU her felf bad a 7 ongue , fh*.' could 
 
 nit^T. not f e W0T ^ S °f g reattr force. 
 As many words as there are, fo 
 
 Dun vtt- man y Weapons and ftrong Ar- 
 
 buytot uu. guments there are to Conquer 
 and overcome the Oppofition that 
 is in Tinners Hearts. 
 
 Here is line upon line, invita- 
 tion upon invitation ; and that 
 
 ^V* to every one that is a thirft, to 
 
 Engl. An- . . J .. ~ K .Z 
 
 not. Gentiles as \ve\ias jews. All to 
 whole Ears thefe Calls fhall 
 come, are allured (as much as 
 truth can allure 'em ) that if their 
 whole Souls come to and for a 
 whole Saviour, they fhall have 
 
 rdr ' ? * him, and with him Life, even 
 that Life that is moll worth ha- 
 ving, and doth beft.deferve the 
 name, even length of days for 
 ever and ever. 
 
 My 
 
Tl?e (Riches of Grace. 169 
 
 My Text is counted the lad, I see m%> 
 am lure it is not the leaft Reafbn )^ c £ ™. 
 wherewith the Lord's Call is nanu 
 backed : Upon mens coming in, 
 the Lord will make with 'em a 
 Covenant, and that a CoveTfant 
 that fhall not be made void, an 
 everlaftiug Covenant. 
 
 Obfervewe, 1. ThePromifer, 
 God; particularly, though not 
 onely the Father. 2. The Pro- 
 mife;- which contains, 
 
 1. The thing Promifed ; ma- 
 king (cutting or flicking) this 
 Covenant. 
 
 2, The Subjects Recipient of T ^ 
 the benefit of this Promife ; to fa dl i 
 wit, fiich as anfwer the Invita- locum. 
 tion given, pointed at in the word 
 
 .Tou 7 whatever you have been for 
 finners : Therefore, 
 
 Having thus made our way 
 thereto, we lay down 
 
 The Doftrine. Goi the Fa'her 
 out of his Free Rich Grace doth Cor 
 venant with Perfoqs. 
 
 Of 
 
i yo The Riches of Grace. 
 
 Of his Covenanting we read 
 often ; and if when we read, we 
 do alfo weigh what is written in 
 the Text, will not the fulnefs and 
 richnefs of his Grace be prefented 
 to us ? May we not well ftand a 
 while on every word before us, 
 and proclaim fuch Grace ? 
 
 i. How much is there in the 
 firft word 1? Which points out 
 thefirft Founder of the New Co- 
 venant, the firft Perfbn in the 
 Trinity, the Father of our Lord 
 Jefus Chrift. 
 
 Will God that humbleth him- 
 felf to behold the things that are 
 ^ 6 ; ; II3, in Heaven, vouchfaie to look 
 with favour on Offenders here on 
 Earth ? Will he look on man with 
 an Eye of Love, that fees how he 
 hath loft and defaced his Image ? 
 And that leads me toconfider, 
 
 2. What emphafis and force 
 
 there is in the laft word Tou. In 
 
 what a plight doth God find thofe 
 
 Ezek* 16. he Covenanteth with? Will the 
 
 banning. mo ft High condefcend fb low as 
 
 to 
 
The Riches of Grace. i y i 
 
 to deal familiarly with Subje&s, 
 yea, with Rebels? What was 
 man in his firft eftate, that God 
 fhould make with him a Cove- 
 nant of Friendfhip? What then 
 is the Son of man, or man in his jjeb.2.6. 
 fallen ftate, that God fhould make 
 with him a Covenant of Recon- 
 ciliation ? Will God indeed make 
 a Second Covenant with him that 
 is chargeable with the wilful vio- 
 lation of the firft ? 
 
 ?. Is not God's Covenanting Seg ^ 
 an Aft of his Free Rich Grace ? a^ of the 
 All grant , that his Goodnefs T ^mm 
 ( foma fay his Grace, though not opened ' 
 Gofpel-grace) was fhew'd in the 
 Covenant of works : God might 
 have exerciled his Sovereignty in 
 giving Jdam a Law, without ex- 
 preflfing his Bounty in promiling 
 him fuch a Life upon his obeying 
 it. His Covenanting with man see Dodor 
 put an Honour on him, and in^ tes ** 
 rendring his Obedience more free, ^m!^.' 7p 
 rendred it more firm : What ho- 8. 
 nour and favour then is it to man, 
 
 that 
 
1 7 z The Riches of Grace. 
 
 that is in his Blood, that in a 
 Covenant-way God faith to him, 
 Live ? 
 
 4. Doth not the Property of 
 this Covenant (to wit, its being 
 everlafting) advance mans Pri- 
 viledge by it, and confequently 
 God's Grace in it? This Cove- 
 nant was everlafting, as to the 
 Foundation of it, which was laid 
 in the Covenant of Redemption, 
 and will be everlafting, as to the 
 benefit, giving men a Title to, 
 and at laft polTeflion of perfeft 
 unending Salvation. 
 
 Who that gives the things 
 touched on, the thoughts due to 
 'em, fees not caufe for that joy- 
 ful found, Grace! Grace! 
 
 And being to treat on that Co- 
 venant which is according to its 
 name (in an eminent way ) the 
 Covenant of Grace , my Text 
 treating thereon ; and having 
 made fbme mention of two other 
 Covenants, I fhal-1 prefent fbme 
 Pofitions that prefent fbmething 
 
 of 
 
The Riches of Grace, 17$ 
 
 of its Nature, and of its diffe- 
 rence from them. 
 
 r. This Covenant is made $e ' 
 with Man, and Jo differs from r <L*Buik- 
 the Covenant of Surety/hip that le y on the 
 was made with C'hrift for men. gjgg 
 
 2. This Covenant is made in see j^w 
 order to man s Reftauration ; and r ^ Blake ' 
 fb differs from the firft Covenant 
 that was made in order to man's 
 Confirmation. 
 
 -3. The Covenant runs much . >' ? _ 
 in a Promifing xvay and ftrain : *?«. ^ 
 It's called thePromife, and is a^ i2 -39- 
 bundle of Promifes. 
 
 4. The Grand Promife in it is, 
 That God will be his Peoples God. j^u. 
 This is (aid to be the Turn and a^.17.7. 
 fubftance of the Covenant. 
 
 5. Faith is required in and of - hn n 
 thole that are fo in the Covenant, 16. 
 
 as to be entituled to the Pardon %> m - 4- 
 and Salvation promifed in it. 
 
 I am aware, that in the VVri- camro it 
 tings of great Diyines, we read/ ^*^ 
 of an abfblute Covenant ; and the 
 Covenant we are on is com- 
 pared 
 
iy4 The Riches oj Grdcc. 
 
 par\i to that of Noah ( or made 
 with NoaU) after the Flood, which 
 ift. 54.9. was of that kind. God will no 
 more deftroy the Earth by Water, 
 though its Inhabitants be not well 
 qualified ; and hereupon excel- 
 lent men exprefs themlclves fome- 
 what differently. 
 
 Some are lefs free to hear of a 
 condition in the Covenant, when 
 others are full for its being Con- 
 ditional. 
 
 I had rather (if I were able) 
 make up leeming breaches, than 
 attempt to make 'em wider, and 
 accordingly fhallNote, 
 
 1. That they who fay it is Con- 
 ditional, do not mean, that any 
 thing found in man was the foun- 
 Epb[.2.%. dation of God's making it; or 
 that Faith ealPd the Condition of 
 it is of a mans felf; fo that he ei- 
 ther works it , or deferves that 
 God fhould do it; or that where 
 it is wrought, it merits what is 
 given into its hand. 
 
 And 
 
The %iches of Grace . 175 
 
 And not a few of 'em fay, that ml jef- 
 it is a Condition in the Covenant, ^B a i nes 
 or aconfequent Condition flow-^. 
 ing out of the. Covenant, and 
 conveyed through the Miniftry of 
 it. 
 
 Others of 'em lay, it is from 
 what we call the Covenant con- >r * Bar " 
 fidered as a Teftament, or how- 
 ever from the Covenant made 
 with Chrift, he having a Promife 
 that it fhall be wrought in thole 
 that are given him. # 
 
 So that all they intend by at 
 ferting the Conditionality of the ^V- 
 Covenant is, that without fuch up* : 
 a Faith as calls Repentance and 
 Obedience Daughters, none that 
 are of years have a right to Jufti- 
 fication and Glorification. 
 
 They obferve, that the current 
 of the Scripture is for joyning 
 Faith and Salvation, Repentance 
 and Remiffion: And the Cove- 
 nant is fpoken of as a Matrimo- 
 nial Covenant ; and fo implyes a. 
 content in thofe that come within 
 
 it 
 
176 1 he Riches of Grace. 
 
 it to the terms and tenor of it : 
 And hence it becomes a more pro- 
 per and full Covenant, having 
 God and Man for Parties. 
 
 On the other hand, The mod 
 valuable among thofe that are 
 lefs afte&ed to the terrr^condition 
 in this cafe, grant, 
 
 1. That God obferveth an Or- 
 i*fr.Capel der and Method in conferring Co- 
 ^'f'^'venant-benefits; fo that menre- 
 *fr. Gale, ceive Grace for (and on) Grace ; 
 & c - one blefling depending on ano- 
 iSfiV 4t ' lcr 5 anc ' none of Age fball be 
 
 faved but believing Penitents. 
 
 2. That the Covenant of Grace 
 doth dire&lv require Faith as a 
 means of accepting and applying 
 
 so Asr. if ; an( J jt doth alio require Re- 
 u?n! Sh pentance and Obedience conse- 
 quentially, as Qualifications ne- 
 ceiFary to fit the liibjeQ: to receive 
 what Faith apprehends in the 
 Promife. 
 
 And may it not bethought that 
 according to thefe conceflions , 
 Faith (yea, and in a fort Repen- 
 tance) 
 
The Riches of Grace. 1 77 
 
 tance) do put on the Nature of /***«* 
 conditions, and that the thing is ^^ 
 owned , though the word be 
 nor. 
 
 And now I that am not fb good 
 at definitions as to give you one 
 of mine own of the Covenant , 
 fhall take that of another. 
 
 The Covenant of Grace is 2L SoMr * 
 new Corapaft (or Agreement) Scd & wlck - 
 which God hath made with finfui 
 man, out of his meer Mercy and 
 Grace,wherein he Promifeth that 
 he will be our God, and we fhall 
 be his People ; and undertakes to 
 give everlafting Life, and all that 
 conduceth thereunto, to all that 
 believe in Chrift. 
 
 And having given feme ac- 
 count, that as we do not gainfay 
 fuch as lay that the New Cove- 
 nant ( if we refpeft the Spirit of 
 it, and the intention of its Au- 
 thor ) takes in a purpofe to give 
 to many Grace that will iffue irt 
 Glory ; lb they do not oppole our 
 affertion, that in the external 
 N form 
 
iy8 Tf?e Riches of Grace. 
 
 form and propofal of it, it is of 
 a conditional Nature. 
 
 We will go on with an Eye to 
 what we find in the Context to 
 fet down, 
 
 i. The Condition or Qualifi- 
 rtdeDick: cation of fuch as are willing to 
 &/?r' come into Covenant. 
 sac. 2. That which is mod ftriftly 
 
 the Condition of the Covenant. 
 
 3. That which is ftyled the 
 Condition of Covenanters. 
 Astothefirft, None will hear- 
 ; , ti'ly content to the terms of the 
 
 Covenant but fuch who are 3- 
 thirft, and have a Spiritual thirft 
 on 'em. 
 
 In (and unto) which thirft 
 there are three Ingredients. 
 
 1 . A fenfe of Soul-wants. Here* 
 in the refemblance holds between 
 the thirft of the Body, and that 
 of the Soul A thirfty man needs 
 no one to tell him he wants what 
 is moift, cooling, and quenching, 
 his feeling tells him this to pur- 
 pole. After this manner it is 
 
 with 
 
The Riches of Grace. 1 79 
 
 with him that thirfteth after F*4H*r 
 Chrift, and the Father's Grace in 
 him : He feels a want of Righte- 
 oufnefs, Peace, an4 Power. 
 
 2. This fenfe of wants is ac- ^ , 
 companied with pain and uneafi- \l* I9 ' 
 nefs till a fupply be had. It is 
 well known, natural thirft is not 
 well fuffer'd or fufferable : Evea 
 our Bleffed Lord cry'd out,7 'thirft. 
 Thus it is with the thirfters 
 under confideration ; they can no 
 more well bear the want of Water 
 of Life, than thirfters that of 
 other Water. 
 
 2 . Thence arifeth a very earnefl: 
 dcfire of Refreshing, Give a man 
 that is athirftGold orPearles, if 
 you give him not fomewhat to 
 drink, he is Unfatisfied. Tell 
 him you'l give him drink hereaf- 
 ter, that will not ferve his turn, 
 he would have it at prefent.What Z"™*'' 71 
 would not a man jn extream thirlx t u; \ 
 give to be quenched? It's ftoried ? 
 one gave a Kingdom , and then 
 cryed, How much h\tvt I farted 
 N 2 / with 
 
i So 1 he Riches of Grace. 
 
 with for a lit tit? Suitably hereun- 
 to they that are Spiritually athirft 
 would very fain fhare in the 
 Riches of Grace ; they would 
 have Grace *j uft now, they are 
 willing to have it in God's way : 
 ' lf: Others cry, Give us grace when 
 we dye ; their cry is , Give us 
 grace, or elle we dye. 
 
 As to the Second, The Condi- 
 tion of the Covenant in greateft 
 ftriftnefs is true,fbund,unfeigned 
 Faith, which hath ever Repen- 
 tance waiting on it. This in the 
 Context is fet out under the No- 
 tion of Buying ; which word 
 muft not be let on the Rack. If 
 a proper meritorious price be 
 fpoken of, Faith hath no hand in, 
 pays no penies towards fuch a 
 price. The Commodities are fo 
 Rich, and the Chapmen ib Poor, 
 there is no room for Bartering : 
 Js not Faith as an empty felf-emp- 
 tying hand ? 
 
 But as he who buyeth, parts 
 wirfi fomething, and comes up 
 
 to 
 
The Riches of Grace. 1 8 I 
 
 to terms : So he that be'ieveth, 
 parts with former love to fin, and 
 truft in his own Righteoufhefs^^^- 
 and Strength, and is at one, fo 4<5, 4 6 « 
 he may have Ch;ift, he'l not of- 
 fer terms of his own, but accept 
 thofe of Chrift, and be thankful 
 for 'em. As is well obferved , 
 Faith is alfo let out in the Con- 
 text by coming to him, and eat- 
 ing and feeding on him : Where- 
 as fbme carelefs Wretches will 
 not fo much (or if you will, fb Hem. 
 little ) as come to the Waters or 
 Ordinances j fbme that come, do 
 meerlycome; they do not chea- 
 pen, or ferioufly enquire how 
 they may partake of what is of- 
 fered. Others come and cheapen, 
 and bid fair, but they will not 
 come up to the Market ; they 
 have fbme fin which they are re- 
 folved to have : And as to eating, 
 feeding, and living on the Lord 
 Jeius, they are ftrangers. 
 
 -As to the Third, The Condi- 
 tion or Qualification required and 
 N 3 found 
 
i8x The Riches of Grace. 
 
 found in fuch as have fincerely 
 Covenanted^ is uniform or uni- 
 verfal Obedience ; a thing of great 
 Excellence, commended as the 
 
 D ond am one ^"S by a * ate Learned Teach- 
 er. This is pointed at in and by 
 hearkening diligently to the Lord, 
 ! * inclining the Ear to him , and 
 hearing, that the Soul may live. 
 Holy and happy are they whofe 
 Obedience is fuch as to their hear-r 
 ty purpofe and endeavour, who 
 do truly, and would throughly 
 experience what cloie 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 befides what hath been 
 hinted about that, I Argue, 
 
 i. In general, Is it not Grace 
 in its greatnefs, that God hath 
 Interefted Perfbns in what he is ? 
 How big with Mercy isjhis womb? 
 euanm, Will not God the Father be the 
 gutfwqtffather, and God the S60 the Sa- 
 viour, 
 
The Riches of Grace. 1 8 5 
 
 viour, and God the Holy Ghoft 
 the Comforter of Covenanters ? 
 Is not God's wifdom theirs for Den mem 
 their Direftion? His Power for & omm ' 
 their Protection ? And his Good- 
 nefs for their Provifion ? What 
 would they have, or would they 
 wifh, that's not bound up in this 
 word, 1 will be your God? 
 
 More particularly, 1. Will not 
 God iflue (and grant) out to 
 his Covenant-People the free and. 
 full Pardon of their fins ? Though mbt 8 * 8 » 
 it be true, they did the Facts,and 9> l0 ' "' 
 w r ere therein in fault, and did 
 deferve wrath ; yet that guilt 
 which would bind 'em over to 
 eternal Punifhment is taken off 
 and away. Are not their Tranfc pfd.^%u 
 greflions covered , fb that God 0cul ° vin ' 
 fees 'em not with an imputing 
 Eye ? Surely forgivenefs is fuch 
 a prime Blefling, that Mofes ha- txol 32. 
 ving ufed thefe words,Iftbou rvilt j 2 ' 
 forgive tk/r Jin, there flops; hin- ' 
 ting, that they who have that 
 Mercv, want none that is favin^. 
 N 4 O 
 
 on it. 
 
184 7 fe (Rjches of Grace. 
 
 O what eafe have Souls when this 
 Mountain is tawtt ! rwoved 
 
 2. Will not God alfo fubdue 
 the fins, and carry on his work 
 of Sa unification in Covenanters ? 
 
 tem.6.14. Shall fin have dominion over them 
 
 who are under Grace? And will 
 
 not God be writing his Law in a 
 
 fairer Character in their Hearts ? 
 
 So that their Hearts fhall more 
 
 uth.%.\o. agree with it, as tho, Copy doth 
 
 ^ f r o f' r with the Original Deed ; and this 
 
 nubzcz- fuitablenefs ihall abide, as Wri- 
 
 )tnm, tings do: Will not the Lord re- 
 
 'cripu w4-new their ftreftg?h,and ftrengthen 
 
 '«* the bruifed Reed ? 
 
 3. Will not God vouchfafe a 
 gracious hearing acceptance and 
 ahfwer to their Prayer*? When 
 llolv Micahhzd (aid, A'y^odA\^ 
 might well add, mil hew tote. Are 
 not the lifpings of little Children 
 pleafing to Parents ? We that hear 
 thecrys of others Babes, can feel 
 thofe of our own. Bus! what is 
 our tendernefs to Gods ? Will he 
 not snve us a return to cheir Suits 
 
 what 
 
 Miczh 7. 
 7- 
 
The Quiches of Grace. 185 
 
 what they want, though not al- 1 m. 3. 
 wavs what they wifh ? Are not l >\>^ 
 his Ears unto their crys as * one ^^. 
 glofs'd on it, laid clofe to *em ? *f* D ** 
 Are not their whifperings and^' 
 chatcenngs (as hisSpoufes voice) 
 pleafant 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 ounin 'em? 
 Doth not Chrift eat his Honey- 
 comb with his Honey ( as - one fiat. {• 1. 
 faith) take crurt and crum to- ^ r - Tra P- 
 aether, when prefented by his nrM . Q 
 
 ? r ixri 1 M 2 cor. a. 
 
 Spouie. Where there is a wu- X2 , ( 
 ling mind, works lefsperfect pafs. 
 When Sacrifices are orfered on the 
 Altar, and go through Chrift's 
 hand, they are well taken, 
 
 5 . Will not God put a peculiar 
 relilh on the good tilings they 
 
 hare ? Have thev not his fileflirig, Dm * & 
 which atjds no ibrrow, but much h 4,<5% 
 fweetnefs to enjoyments? Are 
 they not RletTed within doors and 
 '•out? L not that the mod 
 
 deli- 
 
1 3 6 The Riches of Grace. 
 
 delicious Bread that is taken out 
 of the Ark of the Covenant ? Do 
 not iower Mercies flow to Cove- 
 nanters from the upper Spring, 
 the Heart as well as the Hand of 
 God? 
 
 6. Will not God San&ifie and 
 fweeten their Sufferings, and turn 
 evil things into good to 'em? 
 Shall not the Rods they are whip'd 
 
 ,8 ' 28 ' with be like Aaron* s bloffoming 
 ones ? Shall not crois and cold 
 Winds blow them gain?Shall not 
 Meat come out of the eater, and 
 Honey out of the Rock of hard- 
 fhips unto their Souls ? Shall they 
 not fcape the Curfe, when they 
 bear the Crofs ? Doth not God 
 give 'em Correction with the 
 fame Hand wherewith he hath 
 given 'em Chrift ? Will not Sick- 
 nefs (yea, Death) be altered as 
 to them ? 
 
 7. Will not the Lord in the 
 time of Life make 'em Bleflings ? 
 Doth not that Bleffing of Abra- 
 ham (even the Promile of being 
 
 as 
 
The (Riches of Grace. 187 
 
 asinaving a Blefling) come on 
 the Believing Gentiles, who are <?*/. 3*14* 
 his Seed according to the Faith ? 
 What though they be Women, 
 and ib of the weaker Sex; yea, 
 Ser vant-Maids,and fo of the lower 
 Rank, will not God make 'em 
 ufeful and inftruments of good, 2 ^ s ^ 
 by their Prayers and Paterns, if 3* 
 not other wife ? 
 
 8. Will not God when he takes 
 'em from the Earth, take their 
 feparate Souls into Glory? Hath 
 not he engaged to be their God ? 32 f' 2 * 
 And (hall Death break that bond ? 
 And are not they whole God he 
 is as to their better part, as are 
 Abraham, Ifaac, and Jacob (at this ff* DoBof 
 prefent) living, to (and with) i^l\\ 
 God ? Have they not good ground 
 for their laying, who fay, that 
 by that time their Friends have Mu Kotm 
 well clofed the Eyes of their Bo- ton! Gfe. 
 dies, their Spirits (hall be admit- 
 ted to behold God's Face in Righ- 
 teoufnefs ? Shall they not imme- 
 diately on their departure be with 
 Chrhi? 9. Shall 
 
1 88 The Riches of Grace. 
 
 9. Shall not their Bodies, on 
 which Death feizeth, be raifed 
 out of the Duft, that in their 
 whole Perfons they may be Hap- 
 py to (and in) Eternity? Hath 
 not our Saviour left it under his 
 • ? ^ 6 ' 3P hand, that he will lofe nothing ; 
 not onely no Soul, but nothing, 
 no Body that is given him? Are 
 not the Bodies of Covenanters 
 the Purehafe of his Blood, and 
 Temples or Habitations of his 
 Af.Teanes Spirit ? He is not the God of the 
 sdoUih dead of thofe, any part of whom 
 Div. p.28, f^all dye 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 
 
 a r. H. bfl this Subject, whole Tongue 
 
 Newcome and Pea Cod hath eminently 
 
 t£?: Bleffed. 
 
 And now muit I go to iome 
 brief, may it be blefled ! 
 
 Application. And the fir ft Life 
 ^ fhall be by way of Caution. 
 
 T&, tic 
 
 l 7- •//££ ~fi*f** ■ 
 
Tfie Riches of Grace. 1 89 
 
 Take we heed left from the 
 Do&rine of God's Covenanting 
 with Man, we conclude that this 
 his Covenant doth in all points 
 anfwer thole Covenants that are 
 amongft ( and between ) Men : 
 Surely this Covenant doth far and 
 far tranfcend \m.J^^z^ £ 7 
 
 Firft, Hath any Humane Co- 
 venant fo much of freedom in it 
 as God's hath ? 
 
 1. Do not Men in their Cove- 
 nants propound fomething of Ad- J?J^£*- 
 vantage to themfelves ? This can v ^««o- 
 haveno place in God, whom no P™ ed * 
 Perfons or Praifes Can in the leaft f° 22e2> 
 profit ; his glorious name being 
 above 'em. - /^*&f £? 
 
 2. Do not men^ ordinarily lee 
 fomething of worth and loVeli- 
 nefs in thofe whom they take into 
 Covenants of Friendfhip and Fa- 
 miliarity? But what of worthi- 
 nefs or lovelinefs is there to be 
 
 feen in fallen Man? Is he not inEzei.iC, 
 his blood and gore, in his filth ansf I,2 > 3 > &c 
 guilt ? And yet that is made a time 
 of Love. Se- 
 
190 The Riches of Grace. 
 
 Secondly, In what meer Hu- 
 mane Covenant is there fuch con- 
 defcenfion, as is exprelTed in this 
 Covenant? If a Prince fhould 
 ftoop to make a League with a 
 j/^.82. p ea tent, yet he that is fo far a- 
 Fkiiiad bove as to Office, is but an equal 
 infinitum as t0 Nature. But between the 
 prm? Creator and Creatures w 7 hat pro- 
 portion is there ? 
 
 Thirdly, What lower Cove- 
 nant is like this high one in firm- 
 nefs and furenefs ? Have not men 
 like men tranfgreiTed and varied ? 
 mie. 7. And on Mens part, in this Cove- 
 2c Ton.\z nant j.jjgj.g are coo man y failures ; 
 
 sal efi du- but as to the Lord, it is a Cove- 
 *#?* nant of Salt, lafting and incor- 
 fymkoium. ruptible. Do not the fure Mer- 
 tfa. 55.4. c i es f David belong to thisCo- 
 ^o.6.venant ? Jehovah changeth not \ 
 
 therefore the Sons of Jacob are not 
 
 conf ttmed. 
 
 Fourthly, Is it not eminently 
 
 to mans Honour,yea and to God's, 
 
 that God thus Covenanted ? 
 
 1. Though 
 
The Riches of Grace. i 9 1 
 
 1. Though men may Blefs 
 others, are not they the Blefled *&* l4 ^ 
 of the Lord, whofe God he is in 
 
 a Covenant-way ? Is not this a 
 Covenant of Life ? 
 
 2. Are not God's Attributes as 
 evidently fo joyntly difplayed 
 herein? Infinite Wifdom hath 
 ordered a meeting of Mercy and 
 Truth, of Righteoufneis and 
 Peace 5 Juftice receives fatisfa£ti- 
 on, and Grace is in its exaltation ; 
 fin is condemned, and finners 
 fav'd ; the Law fulfilled as to the 
 Surety, and the Gofpel advanced \ 
 as to thole for whom he is fb. 
 
 The Second Ufe is for Infor- 
 mation. 
 
 The firft Branch is, One ftep 
 or confideration is before us, on 
 which we fhould ftand,and afrefh 
 wonder at Divine Grace. 
 
 1 . Are not the People a People 
 of Grace, to whom the Covenant ^.' 9 * : 
 belongs as to its external and Ec- 
 clefiaftical Administration ? Were 
 not the Jews in this refpefl: known 
 
 (and 
 
1 9 % The Riches of Grace. 
 
 (and honoured) above all the 
 ExoL 19. Nations of the Earth, being to 
 K God as peculiars, and a Trea- 
 
 fure ? 
 
 2. When Perfbns are inward- 
 ly in Covenant, and have a right 
 to its choice benefits, can we take 
 a meafure 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 there-* 
 4p*. 8. 3, £ t j le Covenant of works can- 
 not demand anything of 'em, 
 which Chrift and his Righteouf- 
 nefs will not anfwer. And where- 
 as they ftand chargeable with in- 
 s^Herle's juring God's Jufticeand Holinefs* 
 Trtys, t j ie forme,. w ill be righted through 
 the fatisfying Merit of Chrift ; 
 and reipecls paid to the latter 
 through his Sanctifying Spirit; 
 by his Purchafethey (hall be freed 
 from the damning power of fin, 
 and by his l^ower from the reign- 
 
 ins Dominion of it. 
 
 i t» 
 
 ^tmi^^/7^ 
 
 The 
 
The Riches of Grace* 1 9 5 
 
 The fecond Branch of the fe- 
 cond Ufe is, They are inexcufa- 
 ble who ftand off from Cove- 
 nanting with God, and will by 
 no means be prevailed with to 
 come wichin this bleiTed Bond, 
 though the Lord fay, Ho every ^ ISj T -> 
 one, Com', come, come, ->.:»•■• 
 
 1. Many turn the deaf Ear on 
 
 him, and will not come within Mf Poj> 
 the hearing of Wifdom's calls, ter* 
 that cry*loud ( as one Phras'd it ) Vtov - *• 
 till file be hoarfe. . 
 
 2. Many art Hearers onely ; 2 X * ° 
 they open the outward Door of 
 
 the Ear, but keep the ipner one 
 of the Heart (hut. 
 
 They are led unto Truth, but 
 not into it ; they receive it not in 
 its light and love ; or if they re- 
 joyce in fame light, it is but for 
 a feafbn. 
 
 May not many Preachers fay, 
 Who (comparatively) klkveth 1 '* , ^ -1 ' 
 cur Refort ? Few are a,s the good 
 Ground, that had depth of Earth, 
 and moifture enough. Few have - 
 © beea 
 
1 94 The ftjches of Grace. 
 been fteep'd in forrow, or are in 
 that ftream carried to receive a 
 whole Chrift, and refign them- 
 felves to him. Few from a right 
 underftanding of the tenor of 
 the Covenant with Hearts and 
 Hands fubfcribe to it. I will fay 
 tft. i. \6. to Recufants, Come and let us rea- 
 fon together. 
 
 i. Have you not been too too 
 long fmfully coy, forfaking your 
 own Mercy ? 
 
 2. Can you poflibly be happy, 
 if you be not in a Marriage-Co- 
 venant with the Lord ? 
 
 j. Can you ftand under the 
 wrath that is over rejefters of the 
 YJi' ' Covenant ? Is not a little ( a very 
 fpark) of this fire fcorching? 
 Can your hands be ftrong,or your 
 hearts endure in the day of God's 
 fharp vifiration ? Might not Chaff 
 #f$3»*£ (boner endure the Wind, and 
 Stubble the Fire? 
 
 4. What will you r j lcad why 
 wrath fhould not have its free | 
 courfe on you ? 
 
 1. Was 
 
The Riches of Grace. 195 
 
 1 . Was not clofing in with the 
 Covenant your Intereft as well as 
 Duty ? 
 
 2. Did not the Holy Spirit 
 
 ft rive with you, and perfuade you **#• ll 
 to do it? 28 ' 
 
 3. Were you not fbmetimes 
 under convictions and good in- 
 clinations ? 
 
 FirftV Will yoti offer to fay, 
 Covenanting with God is more 
 than needeth ? 
 
 I fay, i. Let Scripture be judge 
 of that : Do not its Precepts en- 
 joyn it ? Its Prdmifes encourage 
 it ? And its Paterns lead to it ? 
 
 2. Have you not done it Sa- 
 cramentally? Is it any more than 
 Baptifin binds to ? 
 
 5. Will not this at Death and jp 45 
 Judgment appear one thing necef- & ^ 
 fary ? 
 
 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 Co- 
 venant-way be not your Father ? 
 O 2 Will 
 
1 96 The Riches of Grace. 
 
 Will not all your external per- 
 s formances, yea, and your pre- 
 u tenfionsto glory in Chrift's Righ- 
 teoufhefs,be conftrued as an Elfay 
 to bribe the Lord, that he fall 
 not on ypu,whilft you refblvenot 
 to be his through and through ? 
 
 Secondly, Will you fay, you 
 are not yet at leiilire to attend 
 this bufinefs ? 
 
 I will fay, 1. What then have 
 you leifure for ? Or for what end 
 is further fpace given you ? Is it 
 not in order to your Repentance ? 
 In which Covenanting with God 
 is included. 
 
 2. Do thofe employments or 
 2,21. enjoyments with which your time 
 
 is taken up fatisfie you ? Have 
 not the faireft Roles that grow in 
 Natures Garden prickles about 
 'cm ? 
 
 3. Shall you not at Death be 
 fent to -thole Comforts you fo 
 doted on in the time of Life, that 
 you negle&God? Will they not 
 ! hen be burdens to you ? 
 
 Thirdly, 
 
The Riches of Grace. 1 9 7 
 
 Thirdly, Will you (ay, It is a - 
 Summers day to Night; hereaf- 
 ter youl Covenant with God ? 
 
 I will fay, 1. In whole Hand 
 is your time ? Is it not in his you 
 Hand off from ? Cannot he fbon 
 end it ? 
 
 2. If your time continue, may 
 not feafons and drivings of Grace 
 ceafe ? This Tide may be the 
 laft. 
 
 3. You fpcak as -Perfbns un-pp?, 3T 
 concerned in the Honour of God ; 15. 
 
 If you were iure he would accept 
 your laft fruits, fhould you not A ^ 6a . 
 0'it of choice give him your firft- 
 fruits ? Is the beft you have good 
 enough for him ? 
 
 Fourthly, Do you plead, you 
 have otherwife difpofed of your 
 kives? You are in Covenant 
 with fome fin, and will not be 
 fo with God. 
 
 The Reply is ready: r. This 
 is plain dealing ; but are you not 
 afhamed on't? 
 
 O 3 2. By 
 
1 9$ The Riches of Grace. 
 
 \£uo way- 2. By what Right did you give 
 away your Hearts ? Are they not 
 tezek l8 . by right the Lords? 
 4 . j. Your difpofal is illegal, and 
 
 *jp[ofat}Q fa void * in and on your doing 
 it? 
 
 4. The Obligation to Cove- 
 nanting with God is on you ; may 
 you through grace anfwer it ! 
 
 Fifthly, Do you fay, you have 
 Covenanted with God ? 
 
 I Anfwer, That is very good, 
 if very true. Attend you well 
 to what will be next offered 
 you. 
 
 The Third Life is for Exhorta- 
 tion. 
 
 The firit Branch is general. Be 
 we all excited to look (and long) 
 that there may be on ( and in ) 
 us fuch Characters as will be 
 Proofs that our Covenanting with 
 God is fincere. 
 
 1. May we clearly apprehend, 
 and highly efteem the juft and 
 honourable terms required in 
 ( and of) thofe that do fo Cove- 
 nant ! 
 
The Riches of Grace. i 9 9 
 
 nant! to wit, fin-difliking, felf-.7 er '24-7> 
 difclaiming, and Saviour accept- 
 ing. May our Hearts fay, Thefe 
 terms we like ! 
 
 2. May we inwardly (and 
 daily) grieve for Original Rn;&u^l 
 and for this branch of it, averfe- 
 
 nefs to clofe with GofpeLtenders, 
 and to glorifie Chrift, to which 
 his Spirit leads ! 
 
 3. May we when in fecret (and 
 ferioufnefs) much admire that 
 Rich Grace that founded the Co- 
 venant, and hath been fet before 
 it! 
 
 4.May we feel a need of fpecial $qU c. 
 Grace to bring into and keep in 44* 
 this Bond'. May we be fenfible, 
 that the Fathers drawings brought 
 us to, and the Spirits Influences 
 hold us in Chrift ! 
 
 5. May we find this Bond for- 
 cible on us, reftraining us from 
 fin when tempted to it, and con- 
 ftraining us to Duty when prone 
 to decline it ! Do we fay to pur- 
 pofe, we have made a Dedication 
 O 4 of 
 
200 ike Patches of Grdcc: 
 
 of our felves to the Lord; bis 
 Vows are on us , how can \ve 
 flight him ? * ■ * 
 
 6. Dowc from this Covenant 
 
 i sam^c. f etc h our fupports under dowa- 
 
 t'sl'm. 23. caftings indiftreiles and upon the 
 
 5- apprehenfions of Death. Holy 
 
 was David, that (aw and went 
 
 this good way. 
 
 O that all Headers Souls breath- 
 ed after fuch Experiences ! 
 
 The Second branch is more 
 particular, They who have not 
 engaged their Hearts to approach 
 to God, fbouid be at unrelt till it 
 be done. To thetfi 
 
 T he Fir ft Direction is, Get they 
 
 a good llnderflanding of thole 
 
 great Points of Divinity that arc 
 
 related to the Covenant. Prth 
 
 5^.24.7. not (3 0c j gj ve thofe with whom 
 
 he Covenants an Heart to know 
 him ? Is not Covenanting an Aft 
 , of the Intelligent ? 
 
 O that all were clear as to thefe 
 Heads ! 
 
 UMy zte£ 
 
 j. Man 
 
The Riches of Grace. 201 
 
 1. Man cannot have Commu- 
 nion withGod,except God greatly 
 condefcend. 
 
 2. That God Covenants, with . 
 him, is a 'i great condcicenfion \ 
 (and honour) to Man. 
 
 - 3. That Man broke the firft 
 ( ..ovenant was very finfuJ , un- 
 fiithfulnefs was with undutifuU 
 neis. 
 
 4. Every Child coming from 
 Jjim (in the ordinary way) by 
 that breach is a Child of wrath. 
 
 5. -It's no fmall part of the 
 Curfe on man, that he feels not 
 his ftate, nor deikes a change of 
 it. 
 
 6. Except the Covenmt-fhte 
 of Perfbns be changed, they can- 
 not (land in Judgment. 
 
 7. It's the wander of An^c 
 God will tranfaQ: with mpn in ft 
 new way. 
 
 8. The New Covenant is made 
 in (and through) *; 1 Jed ia tor. 
 
 9', 1 his Mediator*- fChrift) 
 a GOtnpleat one ; b'firK^ God-man, 
 
202 The Riches of Grace . 
 
 a Prieft to God, and a Prophet 
 and King to men ; obtaining, de- 
 claring, and applying Salvation. 
 
 10. To the Mediation of the 
 Son, the Miniftration of the Spirit 
 is gracioufly added. 
 
 ii. That Perfbns may have 
 benefit by Chrift, they muft be 
 joyned and married to him. 
 
 1 2 . None will content to Chrift 
 till convinced they abfolutely need 
 him. 
 
 13. Grace that joyns to Chrift 
 doth frill aid thofe that are in 
 him. 
 
 14. All that are in Chrift are 
 for -dying to fin, and living to 
 Righteoufnefs. 
 
 15. They who partake of Co- 
 venant-grace fhali partake of Co- 
 venant-glory ; and together with 
 underftanding thefe Points, Per- 
 fbns fhould underftand concern- 
 ing the Aftion of Covenanting. 
 
 1. That it is a free AQiion : 
 Being a Marriage-covenant^choice 
 is requifite. 
 
 2. It 
 
Tfc Riches of Grace. 205 
 
 2. It is a deliberate Aftion , 
 grounded on the ftrongeft Rea- 
 fbns. 
 
 3. It isaRefoluteAft: A Co- 
 venanter is to be againft revo- 
 king his Choice. 
 
 The Second Direction is, Feel 
 they (as well as fee) a neceffity 
 of Covenanting ; both that of 
 Precept, and that of means as to PraeepH 
 attaining Heaven. Yield they^^ 
 themfelves, give they their Hands 7. 
 (and Hearts) to him. He that^w««- 
 hath not the Sort, fo as to Cove- ™j ohn 
 nant with the Father through 12. 
 him, hath not Life ; he hath nei- 
 ther right to, nor fitnefs for it. 
 
 The Third Direftion. Be they 
 for a fpeedy and thorough breach 
 of Covenant with fin : ThatNa-^^ 
 turally Men are in this unholy 
 League is a kind of fenfible thing. 
 That it fhould be didblv'd is a 
 needful thing. Men cannot at MaLu2u 
 once be in their fins and their 
 Saviour. 
 
 Th< 
 
2 04 The (Rjchcs of Grace. 
 
 The Fourth Direction. Time 
 is to be let apart, that this work 
 may be well done. 
 
 To wit, i. /n and with a fin* 
 lamenting frame ; weeping tkat 
 it was not done iboner. 
 
 2. In a fell- judging frame; 
 owning that wratii was their 
 due, and that they have neither 
 flrength by w T hieh they fhould 
 fymtf, elofe with 'the Lord, nor worth 
 for which he fbould help 'em to 
 
 jet. 5 
 
 1> 4- 
 
 5>c 
 
 do It. 
 
 -;. In a Praying and Pleading 
 frame ; waiting that God for 
 Chnftls All- worthiness vyefald 
 perfuadc tiieir Hearts to emer his 
 Covenant. 
 
 Plead they thus: t. Lord! 
 thy Grace oiiers thy Son ; will it 
 not teach us to embrace him ? 
 
 2. Lord! It is our Duty to Co- 
 venant with thee; wilt thou not 
 enable us to do it ? 
 
 3. Lord ! On Covenanting with 
 thee, we (hall Honour thee ; help 
 me to Honour thee. 
 
 Some 
 
M 
 
 The Riches of Grace. 205 
 
 Some doubting drooping Souls 
 may Object againft themfelves : 
 
 Firft, We are fo very vile, God 
 will not accept us if we give our 
 felves to him, 
 
 jiifo. 1. Satan and your mit^» 6 - 
 giving Hearts may fay fo ; but l 7 l ^ 
 where did God tell you 20 r 
 
 2. Hath not lie plainly told, 
 that en your coming, h£l in no 
 wife cafi you out. 
 
 3. To multiply Pardons to the 
 Penitent, is for his Honour : Be 
 willing he fbould have Honour. 
 
 A Second Objection. We have 
 dealt falfiy as to our Baptifmai 
 Covenant ; can we hope God will 
 deal with us after his gracious 
 Covenant ? 
 
 Anfw. 1. Great Humiliation is 7 ;' ; '3' T2 : 
 called for ; Deliberation is a Rock f^fj . 1 
 to be avoided. 21,2V 
 
 2. Covenanting with God (not- 
 withftanding paft Treachery ) is 
 ft ill your Duty. 
 
 A Third Objection. We fear, 
 if we do make Covenantee fhail 
 break it. Anfw. 
 
206 The ^ches of Grace. 
 
 Ari^x. It being \ our Duty, fear rouft 
 See Gu- cau ^ e toc j lt ar jp| it butmuftnot 
 
 thry on a , . , J . . 6 .'.., 
 
 chrifihns Hinder your coing it. W hen in your 
 
 greit /»- iclves you are without ftrcngth, have' 
 tereft. recourie to the Spring of ftrengthning 
 ->r///;.2.i. Grace. Itjis lufficient for, wait that 
 it may be effectual in you. 
 
 The laft branch of the Exhortation,is 
 for thofe that with a right hand and 
 heart have laid hold < n God's Covenant. 
 
 1. Walk they as Covenanters fhould 
 do. 
 
 r/iJ. no. j. May they c*crciie Obedience H 
 3* , that is, <> • 
 
 an u 119. ^ free 3 and out of Choice, being 
 Voluntiers in God's Service. 
 
 2. Extenfive ; reaching every part 
 ' and point of the Law, as to their will 
 
 and purpofe. 
 
 Thev fhould h ave rcfpetl to inward 
 
 and Inftituted Worlhip; to the righn 
 
 manner and fpecial time of Worfiiipf 
 
 , to the exerci'e of Religion in all thei'd 
 
 Relations ; to the maintaining of Chal 
 
 jj, rity, Purity, Juftice, and Content! 
 
 2V irent; and that their Obedience maJj 
 
 --A'W^h^ll on anq out to the end. 
 
 Sea n I , Maty their Faith be in con J 
 
 ftant excrejfe! May they always hold 
 
 Gal 2.20. the BJeffi d He d, the Lord Jeius ! Maj 
 
 the ( . -fe the/ live in the flefh be by 
 
 Faitl 
 
 ml 
 
The fyjches of Grace* 207 
 
 Faith of the Son of God ! Arc not all 
 their frefh Springs in him who is called 
 the Covenant? May they go out of 
 themfelves as empty, poor, and weak; 
 unto him as full, rich, and ftrong be- 
 yond expreflion ? Is not this the Spirit 
 of the New Covenant? 
 
 Again, That the former Direction 
 may be better obierved, Jet this that 
 follows take due place. 
 
 Be they for a frequent and fcriousre- ^Strong 
 newal of their Covenant. Frefh Cords on the Co- 
 may have much force. Do not many, venant, 
 and many find it good for them in this M*4>&c. 
 way to draw near to God ? 
 
 1. After frefh falls and declining*, in Luke 22. 
 order to their rifing and recovery. 3 1 - 
 
 2. Under great preffures and ctia- 
 ftenings, in order to their fupport and 
 chearing. 
 
 3. In the time of quicknings and en- j eYt ^ 
 largings, for the prevention of dead- 4, 5. 
 neis and ftraitnefs. 
 
 4. Before great Enterprizes and Un- 
 dertakings, that they may be Blefs'd 
 and Proiper'd. 
 
 5. At the clofe of Sabbaths and Fafts, A ^ w< £ 
 that precious impreflions may be abiding; j m * r CH d. 
 yet great care muft be had, left Forma- 
 lity eat out the Heart of this Practice \ 
 
 and in new Covenantings, new Influ- 
 ences 
 
3 8 17;? d{iches of Grace. 
 
 Cnrcs from Heaven arc fro be wake.: for. 
 The L<ft Uife is for C<>nfo!ation*o 
 
 : l- thole who havc'iiificrej ( and Co ini- 
 27 -* - prove.) the, foregoing vsnofcis of Exhor- 
 tapon; 
 -ni Mi 7 they not with joy draw Water 
 cut of ihisWdlof Sulv t .ii- n? 
 
 nott God's •■ ovcaant an everlaflrg 
 
 ?■' one, wcii ordcr'vl i all ihingf, aid 
 
 Jrr. i?. Rtra? Is not i hit phi b ranch ot it, th .r 
 
 ii. he will never, never, never leave or 
 
 neb. i$ .^ ioifiikc ihoicwho.u he cauiuh hv it to 
 
 j w**Jk jdaxc to him ? Will He inifer 'ca folly 
 
 a n d i i n a 1 1 y t o d e part fro m him? 
 
 beWfiilc;! falfuiiei in Covenant be tAtn 
 
 a§ forfeitures of it? A!Tu;e;!lv they' 
 
 , fhaTl n«;r. 
 
 May this poor Piece h..vc Ilea- ;ei tj 
 Blefling attending it ! And m:-y b 
 
 c teul it Covenant Mcrcie- (in r e 
 n e of Cove nan tr'ciu tics) he. recciad' 
 /?w/j and Am err, 
 
 FINIS. 
 
RICH B&w 
 
 O F 
 
 GRACE 
 
 DISPLAYED; 
 
 In tti§ Inftances of 
 Juftifying \ 
 teXhL 'Von, by Cod the 
 
 And Glorifying) 
 
 By *F. Bagjhaw, Minifter of the Gofpel. 
 
 L O N B O N 9 
 
 Printed for Ralph Shelmardine in Man- 
 
 chefier. 1685. 
 
7/9 tJss^ '7^ ^**f^7 
 
 fr< 
 
To the truly Honou- 
 rable, the LADY 
 Hellen Archer. 
 
 Madam, 
 
 TH E Lord who hath or. 
 deredthat fome Jhould 
 be higher than others in 
 Dignity y hath rendred federal of 
 that ^ank lowlyer than others in 
 Dijpofetion : They that be ft know 
 your Lady (hip, acknowledge that 
 Grace hath made you an Jnjlance 
 thereof. They count you among 
 the Humble ( and Jo the ExceL 
 lent) of the Earthy Dpho muji 
 not deny y that where you fee the 
 Image of God in thoje men that 
 are fet far below you, you feel 
 A % your 
 
The Epiftle Dedicatory. 
 
 your Heart drawn out to 'em • and 
 when you hope that Tcrfns are in 
 their places dejirous toJerVe their 
 Generations according to the will 
 ef God, you are for Jl lengthening 
 and countenancing 'em therein. 
 Whdam.ljthat "token foffte "Written 
 Tapers on a noble fubjeci through 
 a precious Relation of yours ~%>ere 
 put into your Lady [hips Hand 
 ( though they favour Jufficiently 
 of the Tseahufi of mine ) you 
 foould not onely accept them, but 
 Dvitball encourage me ? 1 am not 
 without hope, that thefe Sheets 
 from the fyrejs^ containing hints 
 about the Riches of Grace, may 
 'be ed fjing to you, and ufeful to 
 Jome others to tbhom you commend 
 'em, and therefore am emboldened 
 with an heart deftrous to be thank- 
 
 Jul 
 
The Epiftle Dedicatory. 
 ful anh prayerful to prefent 'em in 
 this Toay. May your Ladyfhip 
 ( together with the Children that 
 God hath gracioufly given you^ 
 and the reft of the worthy per fins 
 to whom you are Allyed ) lye and 
 live much at the Fountain of 
 Grace! Thence may Objections 
 he 4nfo>ered,Stn be more and more 
 mortified, particular Graces in- 
 creajed, and Comforts of the heft 
 kind enlarged ! Soprayetb, 
 
 Madam y 
 
 Your Ladyfhips Ob- 
 liged Servant, 
 
 William Bagfbaw, 
 
 From my Study, the 
 
 To 
 
To my Dear, Natural, and Chri- 
 ftian Friends in the Counties of 
 Dtrby and Chefier , to whom 
 Hearing and Reading of the 
 Riches of Grace have been plea- 
 fant and profitable. 
 
 Truly Honoured, and 
 dearly beloved, 
 
 Slindry Tears are paft fmce part 
 of what pajfed the Pulpit about 
 the exceeding Rich Grace of God 
 was prefented from the Prefs. A 
 Reverend (and much endeared) 
 Brother hath been more than willing 
 that there fhould he fuch a pre- 
 fenting of thefe further Injfances. 
 O that either my Tongue, or my 
 Pen, my Preaching, or Praying 
 might in ferving God be ferviceable 
 to your befi good ! 1 bow my knees to 
 the father ef our Lordjeftfs Qhrijl, 
 and beg your help at the Throne of 
 
 Grace 7 
 
To the Reader. 
 
 Grace , that the Leaves which you 
 and others {hall turn over, may be 
 of an Haling Nature. May you 
 all fee ( and feel) that you Jland 
 in abfolute need that Rich Grace 
 jhouldfpread its skirts over you! 
 So that every one may fay, Who is 
 a greater needer of this Grace than 
 I am f Alas ! too many want afenfe 
 of their wants. May thofe among 
 you who groan being burdened for 
 the greatnefs of fins, and dreadfuL 
 nefs of Gods wrath , have this Grace 
 fo revealed to and in you, that there- 
 upon your Hearts may be comfor- 
 ted! 
 
 3 Mayfuch of you who are of greater 
 jlrength, fiill bear in mind that by 
 Grace ( and by faith that lays hold 
 on it) you Jland! Andmny you go 
 forth daily in the firength thereof , 
 bringing under Sin, exercifing Vir- 
 tue, and following on to ferve the 
 Lord ! May your retiring Rooms , 
 your whole Houfts,yea whole Conver- 
 
 fation 
 
tf 
 
 To the Reader, 
 
 fat ion bear marks of Effectual Grace ! 
 Thit is in the hearts defire and Prayer 
 
 Your willing (though 
 weak) Friend, 
 
 William Bagjhaw. 
 
A Sixth Inflame 
 
 OF THE 
 
 RICHES 
 
 GRACE: 
 
 TO WIT* 
 
 God the Fathers Juftijy* 
 ing Verfons. 
 
 Rom. 3. 24. 
 Being Jttftified freely by his Grace. 
 
 OF Famous Luther it is laid ,_ 
 that the Article or Do&rine 
 of Juftification reigned in his 
 | Heart. In his Books this Article 
 'flood as that according to the 
 B right 
 
2 Tl?e Riches of Grace. 
 
 ■Jfticuiui right or wrong ftating whereof 
 Staff the Church ftands or tails, flou- 
 EccUfue. rifheth or fadeth. Doth not this 
 found highly to his Commenda- 
 tion ? Did he not herein tread in 
 the fteps of the great Apoftle of 
 the Gentiles ? Concerning whom 
 it hath been long laid, that his 
 Spirit is the Preachers Patern. Do 
 not fundry of his Epiftles ( and 
 in an eminent way this to the 
 Romans} evidence, how high a 
 place thi&great truth had in his 
 Affe&ions r 
 
 Not a few of the Lords Wor- 
 chauncy, thies have viewed and weighed 
 Cfo this Text and Context, as giving 
 a fair ( and full) account of the 
 zom. 4. <$. wa y °f God, m Juftifying thofe 
 who were in themfelves ungodly, 
 and fo unjqftifiable. To their 
 large Treatiics I refer the willing 
 Reader, my brief touches being 
 confined to that which paffeth un- 
 der the name of the impulfive or 
 moving caufe, whence the great 
 blefling of Juftijfication proceeds, 
 
 very 
 
The Riches of Grace. g 
 
 very emphatically let forth under a»js*Vt? 
 two words, or a doubled expret ^ &**' 
 fion; to wit freely, and by his 
 Grace. 
 
 That God the Father is here 
 fpoken of as difplaying his Grace 
 in the Juftification of Pei*fons> 
 is evident : He is here diftinguifhu 
 ed from Chrift the Redeemer, as 
 letting him forth. 
 
 I again hint, that I have not a 
 thought in handling this (or any 
 other Inftance) of Rich Grace, 
 to divide the Father from the 
 other Perfbns in the Trinity,onely 
 meaning that Grace flows from 
 him, as in order the firft of the 
 Perfbns, which Scripture-Phrafes 
 hold forth. 
 
 And I lay down this Do&rine. 
 
 Juftification is of the Free 
 Grace of God. 
 
 Or thus, Perfons are Juftified 
 freely by God the Fathers Grace. 
 
 It is noted (and notorious) 
 
 that the Romamjis darken (if 
 
 they deny not) the Doftrine of 
 
 B 2 Ju- 
 
4 T7;e Riches of Grace. 
 
 see the ex- Juftification, whilft they repre- 
 j^uiherfent it as making men juft, by 
 Vc. infufing Juftice or Righteoufnefs 
 into 'em, and fb confound it with 
 San£tification. 
 *ieBhnt I deny noi: that * fome Prote- 
 vembie. ftants or prime note hold , that 
 in two or three places of Scrip- 
 ture, the word Tranflated Jufti- 
 fied may be fo taken, though in 
 that others diffent. 
 Mr, moi- But faith a very judicious Wri- 
 bridge. terj if Juftification be not gene- 
 rally through Holy Writ con- 
 ftrued in a Law or Court-fenfe , 
 for pronouncing men juft, or ac- 
 counting and accepting 'em as 
 Righteous, the whole Body of 
 Proteftant Divines hath been mi- 
 ftaken. That they were not fb, 
 be it well considered, 
 
 i. The place under our Con- 
 fideration treats of Juftification, 
 si" 7 ' 3 } 'as taking in Remiffion of fins, 
 which takes off that guilt that 
 binds Perfbns over to fuffer eter- 
 nal Punifhment. 
 
 2. In 
 
The Riches of Grace. 5 
 
 2. In another part of this E- 
 piftle Juftification ftands oppofed 
 
 to Condemnation ; where he that p^g.- 
 runs may read of a Judge, an Ac- 34. * 
 cufer, and Advocate, as well as 
 of a guilty Perfbn ; all which 
 terms relate to Courts. 
 
 3. The following Pofitions con- 
 cerning it are at an agreement 
 ( as with the Catechifm To ) with 
 the Current of Scripture. 
 
 Firft, Juftification is an Aft of 
 God confidered as a Supream 
 Judge. Is it not faid in fb many 
 words, 7/ is God that Jufiifieth? *2 m 8 -33- 
 God confidered EfTentially, doth 
 fo. Is not iffuing out Pardons a 
 Pearl of the Crown, one of the 
 Kings Prerogatives ? To Pardon 
 the higheft Offences belongs to 
 the King of Kings and Kingdoms. 
 Doth he not fay, 7, even 7, am be 7/^43.2^ 
 tb.it blotteth out as a Cloud your 
 fins ? The doubling of the word 
 J hath its weight, and as the Son 
 purchafeth,and the Spirit applyeth 
 ( and evidenceth ) Pardoning 
 B j Grace; 
 
;,B9« 
 
 6 The Riches of Grace. 
 
 Grace; the Father (as firft in 
 prder) granted it. 
 
 The Second Pofition, Juftifica- 
 tion is an A£t of Grace. This is 
 to be demonftrated. 
 
 The Third is, In Juftification 
 Ob. siatsr, God doth pardon mens fins. All 
 W- grant this is apart, fome fay, it 
 is the whole or Juftification.True 
 it is, if Man had flood (and kept 
 his firft eftate ) he had been Ju- 
 stified, but needed not to have 
 Pardoned. Pardons imply there 
 hath been a fault : And fb fallen 
 Man (lands in abfblute need of 
 bping forgiven; and whom God 
 doth Juftifie he doth Pardon fully. 
 He upon their firft coming in par- 
 doneth fins paft, and upon frefh 
 applications to him will ftill grant 
 frefh Pardons. He is Juftifying. 
 
 The Fourth is, God doth ac- 
 cept and deal with Juftified Per- 
 (pns as Righteous. He that is ac- 
 quitted in lower Courts, finds the 
 favour of a Perfbn that ftands 
 right in 'em; So ;t is in the 
 
 Higheft 
 
The <I(iches of Grace. y 
 
 Higheft Court with one that is 
 in a ftate of Juftification. Is it 
 not too much to Quarrel with 
 the Catechifm , as guilty of a 
 Tautology (or vain repetition) 'see Mr. 
 for faying, that God pardoneth *g^ 
 his Peoples fins, and accepteth as 
 Righteous in his fight ? Doth not A $ s I3# 
 the Scripture, when it fpeaks of 1% 39- 
 Gods taking away mens Iniquity, mn -9W 
 {peak alio of their Juftification ? 
 and of bringing in of Righteouf- 
 nefs for and to 'em ? And if the 
 things which cannot be divided 
 fhould by fbme be thought not to 
 be 3iftin& ; if thefe two expreC 
 fion^ fhould be but two notions of 
 one and-the fame thing ; yet fee- Scr iptuu 
 ing in Holy Writ they are ufed «si; ; 
 both together, and there can be dv ™, Ae " 
 in it no Tautology or vain Repe- n> M y£. 
 tition ; where there ^re Repeti- Dr - sit > bs > 
 tions, why fhould other Writings C kruL 
 that are fuitable thereunto, be 
 Quarrelled with ? He that denies 
 all imputation of Righteoufhefs, 
 in that point departs from the 
 B 4 Prote- 
 
5* The %tches of Grace. 
 
 Proteftant Tents, though fomc 
 may urge it in a fenfe too rigid. 
 
 The Fifth is, Gods Juftifying 
 Perfbns is not for the fake or me- 
 rit of any thing wrought in ( or 
 by ) 'em. All along through 
 
 i^m.3.2$. blefled PauP s excellent Difcourfes 
 thereon, it is laid to be neither 
 for works , nor by 'em : And 
 though we read of being Juftified 
 by Faith, we never read of mens 
 being Juftified for it. 
 
 Thole Excellent Divinqs who 
 ftill call Faith the Inftrument 
 (that is, the Moral Inftrument ) 
 of Juftification, fpeak of that 
 Juftification that is called Paflive ; 
 and mean,' that by Faith Per Ions 
 receive that benefit which God 
 
 set Mr. freely gives. It is noted that the 
 
 Baxter. Scripture-phrafe is not Faith Ju- 
 
 ftifies, but Perfbns are Juftified 
 
 fry Faith. How fuitable to wlia> 
 
 • • \ have written is that Quotation 
 
 „ „ „ out of the Book of Homilies. 
 
 See Donor > ~ n r 1 ^rr c 
 
 fuller 0/ J unification is not the Office of 
 
 Modern- frli?j hut of God cnely. which ne 
 imf.136. -• J -V • - rc i 
 
The (ftjches of Grace. 9 
 
 receive of him by his free Mercy , 
 and by the Merit of his Son : yet our 
 Faith faith to us, It is not I that 
 take away all fins fitz. 
 
 That hand that receiveth a 
 Pearl that enricheth, doth not by 
 receiving purchafe it, or render 
 the giver lefs gracious. That 
 Worthy who is at a great di (lance I? u ^\ 
 from the Antindmians, when he{^^ f * 
 mofturgethjthat Faith is counted p. 88. 
 for Righteoufhefs,readily owneth, 
 thatasit isFaithin Chrift, fo his 
 Righteoufnefs is the caufe for 
 which Believers are accounted 
 Righteous. And this leads to 
 
 The Sixth Pofition. Perlons . 
 are Juftified through the Re- 
 demption that is in Chrift. The „ 
 Text hath tnele very wqrqs com- 
 ing next after it ; His perfect Qbe- 
 di; nee and Satisfaction procured this 
 benefit. Is it not faid to be by his 
 Blood and Death, wherein his 
 Obedience was completed, which 
 takes in his Sufferings in his Sou!, 
 through which way • vyag made 
 
 for 
 
io The Riches of Grace. 
 
 for taking fin out of our Souls ? 
 A grave Author , too much gi- 
 ven to carp at others expreflions, 
 expreffeth their fenfe, when he 
 faith, 
 
 That God accepts us as Righte- 
 ous for the Righteoufnefs of 
 Chrift, is the truth of Scripture, 
 and worthy of all acceptation. 
 
 If Chrift had not been made a 
 Sin- Offering for us, we had not 
 been made the Righteoufnefs of 
 God in him. 
 
 The feventh Pofition is, The 
 Righteoufnefs which flows from 
 Chrift's actively Paffive Obedi- 
 ence is imputed to the Juftified. 
 They who (till hold to this great 
 Doftrine of Imputation ( often 
 ?B**4- mentioned in one Chapter ) do 
 'sceneve- not fay (or think) that God 
 TrLh- doth efteem the Juftified Subjefts 
 tonontbit. or Performers of Chrift's High- 
 teoufnefs, or that it is as much 
 theirs as his; but onely believe, 
 that it is theirs as to the * effects 
 and purposes by God the Father 
 
 intended ; 
 
The (Riches of Grace. i 1 
 
 intended; they for the fake of 
 it fhall be as truly pardoned, and 
 as furely promoted to Glory, as 
 if they had wrought it. 
 
 The Eighth Pofition is, This 
 Righteoumefs which is imputed 
 by God to 'em, is through Faith 
 received by 'em. Though Faith 
 that is compared to an hand hath ^M.3.28. 
 no hand in deferving or making an 5 ' 1, 
 the Righteoufnefs which removes 
 the guilt of fin, and procures the 
 gift of Life , it through the ap- 
 pointment of God makes it over 
 to the foul : It gives Union to , 
 and fb Communion with Chrift. 
 By it perfbns are Married to him, 
 and fo endowed with his Righte- 
 oufnefs, io far as is neceffary to 
 their Juftification. 
 
 I am next to offer at the Proof 
 of tins great Truth, That God 
 the Fathers juftifying of (inner s 
 is rightly let on the fcore of his 
 Free Grace , which admits of a 
 quick diipatch. 
 
 And 
 
i z The %tcbes of Grace. 
 
 And firfl: , I will call in two 
 other Scriptures,that in the mouth 
 of three Witnefles the point may 
 be eftablifhed. 
 
 i. Is it not plainly, and twice 
 over in a little compafs faid,7^ 
 ^.2.5,8. j,y Grace tve are favtd? Is not Ju- 
 ftification a branch of Salvation ? 
 If the whole be of Grace, is not 
 this part of it ? 
 
 Th. 7. 7. 2# * s lt not ^ a ^ * n ^° man y 
 words, We are Jufiified by bis 
 
 Grace ? 
 
 To Scripture Texts be thefe 
 Scriptural Reafbnings added. 
 
 1. Is not God the juftifier, the 
 jS0w.11. God °f Grace, who hath firft 
 35* given to him? 
 
 2. Doth not a word rendred 
 Ephef. 4. forgive, carry Grace in it ? 
 
 W- , 3. Are not the juftified before 
 
 ^SJT^|l?eir justification * ungodly? 
 antcceden- Were they not fb in their Na- 
 U J ' r, a tu res ? Have they not been fo in 
 Tuckney. their Practices r And are there 
 
 not remains of Ungodlinefs in 
 
 'em? 
 
 If 
 
The Riches of Grace. 1 5 
 
 If itbeObjeaed, That Chrift 
 hath deferved Juftification for 
 'em ; and fo it is not purely from 
 the Fathers Grace. 
 
 I Anfwer, 1. Was not the 
 fending of this Purchafer from 
 that Grace? And was it not a 
 moft high expreflion thereof, that 
 he who is pleafed to forgive 'em 
 gave his onely Son to death for ^^4. 
 'em, that the Glory of his Truth, 9> 10. 
 Holinefs, and Juftice might more 
 fhine forth in their forgivenefs ? 
 
 The Scripture joyns Juftifica- ^m.3.24. 
 tion by the Free Grace of God 
 with the Redemption by Chrift, 
 though Socinians would part 
 
 'em 
 
 If it be further Objefted, That 
 Juftification is not a freely be- 
 ftowed benefit, feeing Chrift is 
 to be received by the Juftified. 
 
 I Anfwer, That is far from 
 hindering the freenefs and graci- 
 oufhefs thereof. 
 
 Seeing, 1 . Perfons are not ju- 
 ftified for receiving Chrift, but 
 
 for 
 
14 The ^jcbes of Grace. 
 
 * **'** * for Chrift's fake > who is re : 
 
 tpGraci ceived. He is the Gift that ren- 
 
 ?**.i.i?- ders 'em Blefled ; though (as is 
 
 meet) their Hands and Hearts 
 
 arc to be opened that receive 
 
 him. 
 
 2. The Faith whereby it is re- 
 ' ' 2% ' ceiv'd is not of our felves, but 
 the pure gift of God. 
 
 The great helper help us in ma* 
 king 
 
 The Application ; which fhall 
 be firft, by way of Caution. 
 
 And the firft branch is , Let 
 none fet lefs value upon Chrift , 
 or upon his fatisfaftion, becaufe 
 the Fathers Rich Grace is the 
 Spring of Juftificatibn. The 
 Propitiation of or by Chrift is not 
 left great, nor lefs to be efteemed, 
 i John 4. becaufe Free Grace hath fet it 
 forth; and for it the Father is 
 Propitious to Offenders. Do not 
 they moft ufe the Right Eye, that 
 at once look admiringly on the 
 Fathers Mercy , and the Sons 
 Merit ? 
 
 the 
 
The Riches of Grace. i 5 
 
 The Second Branch is, Let 
 none be prevail'd with to flight 
 or negleft the means God hath 
 appointed in order to their being Quid's 
 juftified, becaufe this Bleffing is Mttboi. 
 freely beftowed by him. If the Evan ^ 
 Sun was a voluntary Agent > 
 would our fetting open our Win- 
 dows make its fhines lefs free ? 
 Is the King's Pardoning a Tray- M 
 tor lefs free, becaufe he is to re- 
 ceive his Pardon on his knees? 
 And Repentance is a free Gift. 
 
 The Second Ufe is for Infor- 
 mation. 
 
 The Firft branch is, 
 Offenders of the higher Rank, 
 when once weary and heavy la- 
 den, upon a fenfe of their Offen- 
 ces, want not great encourage- 
 ment to put in for a Pardon. Hath 
 not the Free Grace of God enough 
 in it for their forgivenefs ? They 
 that are brought to their knees in 
 an Holy defpair of fetting them- 
 felves right in the higheft Court, 
 fhould not turn their backs on 
 
 the 
 
i 6 The Quiches of Grace. 
 
 the Lord, by an utter defpair of 
 being Accepted by him as Righ- 
 teous. Though they have been 
 Perfbns of great Provocations, 
 is not God the God of Pardons 
 Nek. 9 .ij. (as fome read that Phrafe of his 
 *«"%* being ready to Pardon ) will he 
 synof'.criu not on his Son's fcore, flhew him- 
 Uem ad f e lf to be fb to the truly brokeri- 
 ff: 55 ' 7 * hearted? Have their fins been 
 numerous ? Doth not Ffee Grace 
 pardon abundantly, or multiply 
 to Pardon ? Have they been hei- 
 nous arid red as Crimfon ? Will 
 not Free Grace make their Souls 
 white as Snow ? Hath he not a 
 large Royal Robe wherewith to 
 cover their Nakednefs ? Arid a 
 Fountain fet open for the purging 
 away their filthinefs ? Doth he 
 require 'em to bring any tiling 
 fave an empty Hand to receive 
 all? 
 
 The Second Branch. They 
 
 £re inexcufable, and fb they wilf 
 
 be found at thofe great Days of 
 
 Death and Judgment, whOcori- 
 
 *j gs tinue 
 
The ^Jcbes of Grace. i y 
 
 fririue (and that willingly ) in 
 an unjuftified ftate, arid lb Re- 
 cufants as to the Offers tff Free 
 Grace. 
 
 i. Are thfcre riot too many that 
 are very little (if any at all) 
 concern v d whether they be in the 
 good cafe of the Justified? Other 
 things ingrofs their thoughts; 
 this is out of 'em. 
 
 2, Do not fbrne iriftead of 
 looking out ill God's way for a 
 difcharge as to debts incurred y 
 run further on the fcore ? Ad- 
 ding Rebellion to firi , fhewing _ 
 their fin as Sodom. They fay , ^ ^ & 
 they would be faved, but then it 
 muft be in their fins. O that Men 
 were wife, that they underftood 
 this ! If juiiifying Grace be flight- 
 ed, their Condemnation will be 
 heavier. 
 
 Is not Debt to men by many 
 cou nted and found an heavy thing? 
 Did riot a great Emperour wbn- see Mr. 
 der what Vertue was in his Pil- ^? rk ' s 
 Iow,that could fleep quietly when 
 C he 
 
iS The %khn of Grace. 
 
 he was greatly indebted? May 
 timers that have been fccure, be 
 brought to- confider their vaft 
 Debts to Divine Juftice ! And 
 fchat not one of 'era willbe taken 
 qjff till they be juftified. Shall 
 »q£ all that are not fo> be Con- 
 demned ? And fhall any who are 
 ripeof Age be juftified, fave fin- 
 lamenting, felf-judging, and Ste 
 ^iour-accepting Perfens ? 
 
 The Thitd Branch of the Se- 
 cipad-Ufe is^ There is a lingular 
 iifciacfs in the grace of Faith to- be 
 the naeans (or as great Divines 
 yet love ttwfpeatk,. the Inftrument) 
 of reiving, the benefit of JuftU 
 featiotf. What is faid of the 
 u fxomiik (or New Covenant) 
 ia general, may be faid of this 
 Welling of it in particular : There- 
 * fore it is through Faith, that it 
 xmgjit be by Grace. Far is it from 
 Faith, to dkninifh the glory of 
 Grace > it is much for advancing 
 it. Is it not as an empty (or 
 feJf-emptying hand:) that gives 
 
 all 
 
The Riches of Grow. 1 9 
 
 ail Glory to God ? Is not this its 
 Language ? Not unto me, Lord! 
 Not unto mc\ but unto thy. Name fo 
 Pra&fe, 
 
 I will not gain-lay him who M *- Bax- 
 faith, The neareft reafon of mens 
 being Juftified by Faith is the 
 holy Will and Appointment of 
 God: Yet I will lay, He hath 
 pitch'd on a Grace proper for that 
 purpofe. Is it not well called an 
 Eunuch-grace, that may well bs 
 trufted with God's Honour ? 
 Whereas Works would be QOt^soMr. 
 tent with no lower place in Jiw Gurna! ' 
 ftification, than being the matter 
 of it : Faith afpires no higher 
 than to be a means thereof. The 
 Promife being of Faith is fur e to 
 all the Seed of Abraham. 
 
 The Fourth Branch is, They 
 that are Juftified have no caule 
 (or colour) for boafting or glo* 
 fying in themfelves : All their 
 glorying is to be in the Lord, an<£ * co f , u 
 in his Grace. Whatever mighty 
 have been by the Law of Works, 
 C 2 by 
 
io The (Riches of Grace. 
 
 *om$.2 7 . by the Law of Faith (which is 
 all one with the Covenant of 
 Grace ) boafting is out of doors, 
 and excluded. Justification is of 
 pure Grace, and though under the 
 New Covenant a Righteoufnefs 
 
 5 f5*T" * s required in order to Juftifica- 
 
 fttfemon. t 10n > yetthisistheRignteoulnels 
 of God, of his free providing, 
 and accepting, wrought out for 
 man, by him who is God as well 
 as Man. 
 
 The Fifth Branch is, They are 
 greatly to be blamed, who decry 
 ( O that they did not deride ! ) the 
 Do&rine of Imputed Righteq|if> 
 
 $uftnu ne £ . j n t j le [ r Books it is a puta- 
 
 tive ( or imaginary ) one. 
 
 It is not denyed, fbme have lefs 
 warily ftated that point ; yet 
 others are notorioufly wronged, 
 when reprefented,as if they held, 
 that they in Chrift performed full 
 s Obedience to the Law, and made 
 full fatisfaftiou to the Juftice of 
 God ; whilft they onely hold, that 
 IfQ obey'd and fufler'd for them 
 
 as 
 
The Riches ef Grace. 2 1 
 
 as their Surety, not deputed by,*«^ 
 but appointed for 'em ; and that t ^ s u |^ 
 his Righteoufnefs is fo far com- eoni Pan. 
 municated to them, that for the Eo mi ^ 
 fake thereof they are abfblved IHuJcM 
 and accepted. And do they not prf 
 herein extoli the Grace of God Le ' BUn ^ 
 the Father, who accepts 'em in 
 the Beloved ?. and receives a com- 
 penfation on their behalf, who 
 are not themfelves refponfible to 
 him ? Whereas they who would 
 take men oft* from (Thrift's Righ- 
 teoufnefs in this matter, and put 
 'em on ftandingown, and fbfan-^ m#ia 
 eying a matter of luftification in 3,4. 
 themfelves, hinder their full a- 
 doringsof Divine Grace. 
 
 The MXth Branch is, The Pro- 
 teflmt Doctrine is precious Do- 
 ftrine; and accordingly to be 
 prized, for its declaring for the 
 Do&rine I am on. Indeed it 
 teaches men to maintain and a- 
 bound in good works ; but as to Tn% 3 * 8 ' 
 their being acquitted at God's 
 Tribunal, it would have 'em 
 C ? ftand 
 
IX The H{icks ojf Grace. 
 
 ftand on Chrift the fathers great 
 gift. 
 
 The Third Ufe is an Ufe of 
 
 Examination : And O that I could 
 engage my Readers to fall upon 
 this work ! 
 
 ■j ■••'•.■ May we all put this upon a fair 
 IfTue and Tryal ! Are We made 
 . partakers of Justifying -Grade ? 
 
 To move us to try our (elves to 
 the quick, 
 
 Be it confidered, 1. Upon our 
 Juftification depends our Title to 
 
 ^m.8,30. Glorification. Do we not find 
 thole two Links of the Golden 
 Chain of Salvation joyn\i one to 
 the other? Shall they be freed 
 from the prtfence of "fm hereaf- 
 ter, that are not freed from its 
 .gnilthere? Is not Heaven entred 
 by the Gate of Righteoufnefs, of 
 fiich a one as will an-fwer the 
 Law ? 
 
 2. On our bekig Jnftified de- 
 pends the comfort of our Eftate 
 
 j$om. ^ 1. whilft we are on Earth. Hence 
 is Peace with God, and with our 
 
 Con- 
 
The Riches of Gmce. 3$ 
 
 Confcteiices from God. Have 
 not fotne awakened finners betfa 
 afraid to give fleep to their Eyes, 
 becaufe the fernfe of their being 
 Pardoned was not given in to 
 their Hearts? If guilt lye ©aa^. 2 . 2, 
 men, do they not lye in the mouth # 
 *of wrath? And may they not 
 even fee a drawn Sword (in in 
 fingle thread) hanging over 'em ? 
 
 g. What hope is there of their 
 arriving at a well-grounded affix* 
 ranee they arejuftified, that de- 
 cline the way of ftrift Trjfal? 
 And is it not a fad fign their Evi- * 
 dences are not good, who dare ^ 3 ' 20 
 not produce or examine 'em ? 
 
 O that we got out of the croud 
 and noife of Worldly bufinels , ?yov. iS. 
 and retired our felves, that we *• 
 might better manage this Tryal ! 
 
 Oh that we brought our cafe 
 and ftate to the Scripture*ftan- PUL26.2, 
 dard! 
 
 Oh that we trufted not our 
 Hearts, but defired God to help 
 us in this work ! 
 
 C 4 And 
 
24 The Riches of Grace. 
 
 And now come fome Marks and 
 Notes of Tryal; and firft, fuch 
 as are exclusive : If they are on 
 us, we are not Juftified : 
 
 To wit, i. Being willingly ig- 
 norant of, and clofing our Eyes 
 on theDo&rine of Juftification. 
 2. Negle&ing the means, and 
 ffeb.2. 3. flighting the grace of San&ifica- 
 tion. 
 
 $. Setting an high value on, 
 Luke 16. and fb fetting up an outward 
 *5- Pharifaical Righteoufhefs. 
 
 4. Having low thoughts of 
 Chrift and his Satisfaftion, and 
 being content to live lb. 
 
 Marks wl>ich are not conclu- 
 
 conveniunt five, though good ones , being 
 
 mrinon found on all that are Juftified, 
 
 though not on them onely, are 
 
 fuch as thefe : 
 
 1. Being able to (peak and 
 write well concerning the point 
 of Juftification. 
 
 2. Attending on and in Divine 
 Ordinances. 
 
 i. Ha- 
 
77;e Riches of Grace. 25 
 
 3. Having re- Jcivil? Tfti 
 gard to ) Moral C J 
 
 Marks inclufive, found in none 
 but the Juftified, but not found 
 in 'email. 
 
 Are, 1. Heart-folacing aflii- 
 rance of God's fpecial favour. 
 
 2. Heights or Humility, Pa- 
 tience, and Contentment. 
 
 3. Triumphs in hopes of Hea- 
 ven and future Happinefs. 
 
 Marks of the laft- fort, which 
 as others (and I formerly) have 
 ftyled adequate and even ones, 
 are fuch as follow. 
 
 O that we may with due fear 
 attend to ?em, and with great de- 
 fire to experience 'em ! 
 
 1. Arewe (and that astoour lCOU lu 
 ordinary and allowed frame) 32. 
 felf-judgers? When we cannot 
 allure our felves that we have 
 Grace,do w r e condemn our * felves so do&ot 
 for our fins? Do w r e Judge our FuIIwood - 
 felves ? 
 
 1. For 
 
2 6 7 he %icl>es of Greta. 
 
 U For thole fins that lye ou t; 
 of mens fight and cognizance. 
 
 And 2. For thofe that find a- 
 mongft men a more favourable 
 cenfure. 
 
 And 3. For coming 00 the 
 Borders, and touching with the 
 appearance of evil. 
 
 And 4. For fins of Omiflion : 
 Even 1. For not rendring more 
 proportionally to God . 2. For 
 not going more out to the Lord 
 Jefus. j. For not giving glory 
 ] to Free Grace. 
 
 ' Is it our manner to ereft a Tri- 
 bunal in our own Bofoms ? Is our 
 felf-judging accompanied with an 
 inward fhame as well as fbrrow ? 
 with a flying to the Lord Jefus 
 for Righteoufneis and Strength? 
 andapurpofe (through Grace) 
 to follow hard after Holinefs ? Is 
 Mr. Bur- it thus with any Hypocrite ? One 
 gefs of w ho was one of a thoufand, hath 
 tjjjfi-- kft it under his hand, that an un- 
 regenerate man doth not , will 
 not, dare not Judge himfelf: 
 
 And 
 
The <%khes of Grace. 27 
 
 And doth a weak Chriftian leave 
 this undone? _ 
 
 Secondly, Is the Lord Jefus 
 and the Grace of his Father, which 
 flows through hiffl, ^^yit^.Win- 
 luation and efteem with us r This ^ 
 was made by one who was one 
 of great intimacy with the ma* 
 High, the loweft (and yet a true) 
 SS of a gracious tote. Ail that » p«. 2 . 7 . 
 are juftitied cannot fay that they 
 have an Intereft in Chrift j but 
 they can fay, they have an high 
 refpeatohim. He is as the bun 
 by which the leffer Stars of Crea- 
 ture-comforts are out-fhone, and 
 -from which they receive their 
 luftre. Do Hypocrites prize a 
 Sin-crucifying, and Soui-fan£h- 
 Afea; Chrift i Do not weak Chn- 
 ftians long after thofe Influences 
 with and from him? 
 
 Thirdly, Do we put forth that 
 
 crraceand fend of Faith, where- 
 
 by the Juftifying Grace ot God 
 
 the Father , and the $«&&*% 
 
 . Rkhteoufnefsof JefusGhraftarc 
 
 ^ received r 
 
28 The Riches of Grace. 
 
 T u r ^ ed / T T , heir WOrds are no c 
 J™ (f they be well under- 
 stood ) who fay, the hand of 
 Faith hath three Fingers; Affent, 
 Acceptance, and Affiance. Do 
 we receive as the Truth, f the 
 ^ er i 0n . 0f .Srift and that as 
 clothed with his Office? Do we 
 roll our fdves on and defire to 
 
 c «"-8.5- lvtt l" hlm? W0U ' d WC fai " 
 
 walk leaning on our Beloved, as 
 Pneft, Prophet, and King? 
 
 Hypocrites prefume,and whilft 
 they fay they rely on Chrift's 
 merit, refufe the conduft of his 
 Spirjt. 
 
 Weak Chriftians wh en t h sv 
 wantaffurance, are for accei> 
 tanceofChrifl:, and relying on 
 him ftrongly, irrongly, ft ron * , y . 
 
 _soz*?«.and * is not Faith of Affiance 
 -o«.n SS . ftrongeft , though that Qf «£ 
 
 ranee be fweeteft ? 
 
 Fourthly, Are we in our fettled 
 purpofe -for a Life and Courfe of i 
 Hohnefs ? Do we defign full Con- 
 formity tothe Law, the Rule, and 
 
 to 
 
The Riches of Grace. 29 
 
 to the Lord jefus, the Patern 
 thereof? Is this our Principle? 
 Good works have a place in the vfd.6i<%* 
 Hearts and Hands of the juftified, 
 though not in the Oifice of jufti- 
 fying. Is any Hypocrite for fol- 
 lowing hard after God? And 
 would not weak Chriftians prefs 
 forward ? 
 
 The Fourth Ufe is for Exhor- 
 tation. 
 
 The firft branch is for their life 
 (and excitation) who fit down 
 in an unjuftified eftate, and kneel 
 not before the Father of Mercies, 
 that he would in this way of ju~ 
 ftify ing magnifie his Mercy to'em. 
 
 Reft they not till a bleffed 
 change be in their ftate ! Left any 
 that will read this fhould fleep as 
 do others, 1 beg (and take) leave 
 to pofe 'em. 
 
 1. Are you not finners ? Have ^3r? • 
 you ( as Adam had ) the Robe of 
 Innocency on you? Dare you 
 offer to plead Not Guilty at the 
 higheft Bar? 
 
 2. Will 
 
:jo Th Q{iches. af ( rate. 
 
 2. Will it not appear (on & 
 due fearch ) that your Offences 
 have been multiply ed, and many 
 of 7 em magnified ? May you not 
 fay, Behold, ■ we are vile: Whofe 
 fms h&vebt all circur/tjlaxces march' d 
 ottrs ? We have ftruck at the heart 
 ofChrift. 
 
 3. Doth not the black fhadow 
 of guilt attend the body of fin 
 and every member thereof? Doth 
 
 K*j*> 6. not every fin bind over to wrath ? 
 O how heavy is a whole Moun-. 
 tain thereof? 
 
 4. Dotli not all your guilt lye 
 naked and open to God's Eyes ? 
 
 itehtyii. Are not your Tranfgreffions as 
 Sealed up in a bag, and fo ready 
 fab 14. to be produe'd? Will not your 
 Vide po- Confluences be as a Thoufandt 
 jum id io- WitneiiTes for God ? 
 cum. ^ Will he on any terms clear 
 
 Exod. ^4. or * ave t' 10 ^ who dye with and 
 7« in the guilt of fin ? Shall not mil- 
 
 lions fuffer rather than his Truth 
 or Praflticc ? 
 
 6. Have 
 
The (Rjches of Grace. 3 1 
 
 6. Have you any RighteouC- 
 nefs of your own on which you 
 
 can ftand before him ? Can you Job 9. 30, 
 blot out your Debts? Can you^ 1 * 
 anfwer him for one matter of a 
 thou fend ? yea , for one vain 
 thought ? Dare you fey the beft 
 of your Duties are in all points 
 perfeft ? 
 
 7. Can any Advocate fhort of M f - 
 Chrift plead effectually for you ? 12 . 
 Can you expe£t Pardon, feve for 
 
 a fetisFaftion ? Is any but his fuf- 
 iicient ? 
 
 8. Have not finners of the 
 largefl: fize from Free Grace, and lT ?® ; P 
 for Chrift's fake been juftified ? ^9^ 
 Was not Perfecuting Paul bemer- 
 cyed? 
 
 9. Is not the path of Life open 
 and pointed out to you ? Do not 
 God's Meifengers (hew you the fob 3-. 
 Righteoufnefs that is jufrifying ? 2> 
 
 10. Can you realbnabiy exped 
 that more fair and honourable 
 terms fhoald be propounded to 
 you thanthofe of (and in) the 
 Gofpelare ? II 
 
3 2 The $(iches of Grace. 
 
 If you fay, God would have 
 
 us feelingly to confefs our fins. 
 
 i John i. I fey, IS not this.mofr. requifite 
 
 9- and reafbnable? Would not a 
 
 . Malefaftor gladly hear that word j 
 
 Conf<fs fct?(ibly y and ie faved ? 
 
 Will you Objeft, that he would 
 have you cry aloud for Pardon ? 
 
 I Anfwer, Have you not heard 
 Criminals do io to Earthly 
 judges? And is not Pardon d 
 Boon worthy of the moil earneft 
 begging ? Will you add, He 
 TJ4. $2. xvou \d j la ve us break offourLeague 
 with fin, and give our (elves up 
 ?;o hirnfelf? 
 
 I add, Should you offer to ftick 
 at this? Is not fin your Enemy as 
 well as his ? And would it nor 
 be (asonefaid) fearful dallying 
 with God, to ask him Pardons, 
 and yet purpofe to proceed in 
 frefh and high provocations ? 
 
 And as for giving your felves 
 to him, is it not your Intereft as' 
 well as Duty ? Are you not beft 
 when m&reft him ? And doth riot 
 
 true 
 
The ^Jtbes of Grace, 3 5 
 
 true Faith vail to his Authority, 
 as well as wait for his Mercy? 
 Therefore in the Name of God , 
 before his Decree bring forth,and 
 his fierce Anger fall on you, with- 
 out delay ( or demur ) take the 
 readieft way in order to your Ju- 
 ftification. 
 
 1. Set your felves before God $"•}$% 
 as deferving his eternal wrath. * 
 
 2. Defpair of being taken into 
 his favour, or having the grand 
 Blefling of juftification given you, 
 on account of any Service or Suf- 
 fering of your own you have 
 finnM ; but what can you do un- Job 7. 20J 
 to the preferver of men that will ^ Fo " 
 be a compenfation for injuries 
 
 done to him? Will not your' do- KomAo -3- 
 ing tend to your undoing, if you 
 fet it up fb high ? 
 
 3. Reft not tillChriftbe your 
 Reft; and in. order thereunto Eh 
 your Head and Husband. God up! 
 forgives for his Sorts fake ; and 
 they that would have ChrifPs 
 Righteoufnefs on 'em^ mufthave 
 
 D him, 
 
54 TIm (Rjches of Grace. 
 
 him. He is the Believers, and to 
 his Righteoufhefs is his. 
 
 The Second Branch of the Ex- 
 hortation is to and for thofe that 
 are juftified ones. 
 
 Be they ftirred up to the Du- 
 ties proper for 'em ; among which 
 are thofe to which I fhall now 
 direft 'em. 
 
 i. Give they to God (parti- 
 cularly to the Father) the Glory 
 due to his Name and Grace. May 
 *f al ' 2 9- 2 ' their hearts and lives fhew forth 
 his Praifes ! who took 'em out of 
 mire and filth ( yea, out of that 
 is a thoufand times worfe ) and 
 wafli'd 'em in his Son's Blood , 
 and cloath'd 'em with what is bet- 
 ter than wrought Gold. Will 
 not Eternity ( if it was not Eter- 
 nity) be too little to Praife him 
 in ? 
 
 2. Keep they found and clear 
 in t?fee point of imputed Righte- 
 oufhefs : As hath been hinted , 
 the Righteoufhefs of Chrift, which 
 is theirs in order to their juftifica- 
 
 tion, 
 
The (ftjcbes of Grace. 5 5 
 
 tion, is the Righteoufnefs of God, 
 
 1. Of the Perfon that is God. 
 
 2. That tends highly to the glo-^* 10 -^ 
 xy of God : And fo, 3. doth moft 
 pleafehim. 
 
 Is it not truly faid, that as to 
 thofe that are in Chrift, God the See Nor- 
 Father is more pleafed a,nd ho- totfs 
 noured through this Righteouf.^ w - 
 nefs, than he was difpleafed and El ^ # 
 difhonoured through their Un- 
 righteoufnefs. 
 
 As it is the Righteoufnefs of 
 God, doth it not excell the Righ- so Mr: 
 teoufnefs that Adam had, and that Sedgwick, 
 the Angels have? . . &t% 
 
 Is it not one of the Glories of 
 this Righteoufnefs, that 
 
 It reacheth, 1. To all true Be- 
 lievers through all the World. 
 
 2. To the removal of the guilt Afts\$. 
 of all their fins. 3 8 >5S- 
 
 j. To the anfwering of all the ^^^ 
 demands of God V JufticS^ that 26. 
 hath been wronged , arid com- 
 mands of his Law that is Righte- 
 ous. 
 
 D 2 4. To 
 
3 6 , T/;e 5^c/;w of Grace. 
 
 4. To the rendring of all their 
 Services acceptable. 
 
 5 . To the fencing againft all in- 
 %om.8. ordinate fears of dying. 
 
 6. To the giving an undoubted 
 Right to Heaven. 
 
 Thirdly, Be they on all occa- 
 fions (in order to the further ex- 
 Thii. 3. 8, altat ion of the Fathers Grace) 
 9- for prefenting to him his Son's 
 
 5 .° * *'* Righteoufnefs, and for prefent- 
 ing themfelves to him, in and on 
 account of it. Are not all Saints 
 Spiritual Priefts? And as the 
 Priefts of old had their peculiar 
 Garments, fliould not they ap-, 
 pear in the greateft Prefence with 
 this Robe on 'em? Put they on 
 hit!' I3# *$^ Garment every day, and that 
 at their firft awaking, by a frefh 
 aft of Faith. Be they as much 
 afraid (and afham'd) to come 
 before God out of Chrift, as they 
 woul4 be to come before men 
 naked. 
 so Mr. Defire they that (as {bme Cap- 
 ^ e a J 4 ^tains (when dead) have had 
 
 their 
 
The Riches of Grace. 3 7 
 
 their broad Silks for their fhrouds) 
 they when dying may be wrapt 
 in Chrift's Righteoufnefs. 
 
 And when they think of (land- 
 ing at God's Judgment-feat, they 
 fhould not think of Pleading any 
 Righteoufnefs favethatof Chrift, Pbil -1> 8 » 
 as the immediate Reafbn aneP* 
 Caufe why the Law of God 
 fhould not have its courfe againft 
 'em ; though all that have this 
 Righteoufnefs on 'em have a love 
 to inherent Righteoufnefs, yea 
 and the Root of it in 'em. 
 
 The laft Ufe is for Confblation. 7 ^ #40# lS 
 Poor doubting drooping Souls, 
 that at once breath after Pardon 
 and Power, Righteoufnefs and 
 San&ification, fhould be of good 
 chear: God faith to 'em, Comfort 
 yt y Comfort ye. 
 
 1 . Grace is not taken away by, 
 but takes away the fin of the Pe- 
 nitent. 
 
 2. It's very much God's defign see Mr. 
 toglorifie his Grace on great Pro- Pavvf o n ' s 
 digals, when in great Penitence. £ tf 2 '. 
 
 D 3 3. Per- 
 
38 The Riches of Grace. 
 
 3. Perfons in a ftateof Jufti- 
 rute fication may with comfort look 
 -s. into both Eternities, or both the 
 Confiderations of Eternity. 
 
 They may fee God's choofing 
 Grace, which was before time: 
 And they may fore-fee his crown- 
 ing Grace, which will be when 
 time fhall be no more. 
 
 May Readers confider what is 
 written ! and the Lord give 
 'em a right underftanding in all 
 things! 
 
39 
 
 A Seventh Inftance 
 
 OF THE 
 
 RICHES 
 
 O F 
 
 GRACE: 
 
 TO WIT, 
 
 God the Fathers Adopt- 
 ing Verfons. 
 
 i John 3. 1. 
 
 Behold , what manner of love the 
 Father hath be ft owed upon us \ y - 
 that we jhotild be called the Sons 
 of God! 
 
 HEre we find the Holy Apo- 
 ftle rapt up in a way of 
 D 4 Admi- 
 
40 The (Rjches of Grace. 
 
 Admiration ; and who that duly 
 weighs thefe words, finds not 
 caufe to follow him in that High- 
 way? 
 
 The Priviledge pointed at ap- 
 pears a prime one to Obfervers. 
 
 i. Of the Donor and Con- 
 ferrer of it, God the Father, the 
 firft Perfonin the undivided Tri- 
 nity. Though I grant here, as 
 1 have done elfewherd, the other 
 Perfons that are one with him , 
 do herein joyn with him. 
 
 2. Of the impulfive Caufe (or 
 Motive) inclining him to beftow 
 this Priviledge; his Love (or 
 which is all one, his Grace) fet 
 forth very emphatically as excel- 
 lent, yea,as admirable ; the Phrale 
 is, What manner of Love ? Which 
 3s the Learned teach noteth the 
 eminency of it, which is ufher'd 
 in with a note of attention, Be- 
 hold. 
 
 3. Of the matter or thing 
 wherein this Priviledge confifled, 
 which is being called the Sons 
 
 (or 
 
The (Rjches of Grace. 41 
 
 (or Children) of God; that is 
 in ienfe, being what they are 
 called, for God mifcalls no one ; 
 and it is noted that the Phrafe in ; r i# lm26t 
 other places of Scripture is fo un- $&. 236. 
 
 derftood. *J.Jgk 
 
 So that theDo&rine is, ihe 
 love and grac° of God the Father in 
 Adopting his P to fie doth call for 
 
 wondrin«. 
 
 I hat we may be further led 
 into this truth, we will firft touch 
 on the Nature of Adoption. 
 
 It is an ordinary and ufeful 
 Note, that in other Countreys 
 (and times) it was the manner 
 of Men of Eft-ate, who wanted 
 Natural Sons, to take the Sons of 
 others, and to efteem and endow 
 'em as if they had been their 
 own. 
 
 Accordingly, when the Lord 
 Adopts Perlbns, he takes thofe 
 that are aliens fromhim,yea,Chil- 
 dren of Dilbbedience and Wrath, 
 into the number of his own Chil- 
 dren , inverting 'em with an 
 
 Eitate, 
 
4 2 ±bt %tches of Grace. 
 
 Eftate, and Immunities fuitable ' 
 thereunto. 
 
 I know the Scripture makes J 
 mention of an Adoption that is 
 
 qom.g. more External and Ecclefiaftical, 
 vouchfafed to the Body of the 
 Ifraelitesj whiift God (aid to 'em, 
 Ammi, ye are my People. But 
 this is lower than that we are 
 treating of. 
 
 I alio meet with an Adoption 
 that is compleat and perfect, 
 which is the Portion of the glo- 
 
 a*». 8.23. rifled \ whoareadmictedintoand 
 pofieiled of that Heavenly Inhe- 
 ritance, to which they are new- 
 born ; and this is higher than that 
 which tails under our confider- 
 
 ing. 
 
 As for that Spiritual Adoption, 
 concerning winch this fliort Trca- 
 tiie proceeds, there lye between 
 it and Civil Adoption three re- 
 femblances : 
 
 i; In that which was Civil, 
 there was an Eftate before the 
 Adopted ; and in this there is an 
 
 Eftate 
 
The Riches of Grace. 4 3 
 
 Eftate which deferves the beft 
 eftimate. 
 
 2. The Adopted had not a Na- 
 tural Right to that Eftate, nor 
 are any of us Born to the Eftate 
 that lyes above. 
 
 3 . The a£fc of the Adopter was 
 to be free and voluntary ; free- 
 dom was effential to it, force was 
 inconfiftent with it. 
 
 And that God's Adopting Men 
 is gratuitous, and of Free Grace, 
 
 Is proved, 1 . From the Con- 
 federation of the cafe (andftate) 
 wherein the Lord finds thofe 
 whom he fo favoureth and ho- 
 noureth. 
 
 1. Are they not fijeh as are far zuh 3 . 
 and foully fallen from that Son- ^ . { 
 {hip wherewith man was at firftS^* 7 
 entrufted. It is faid of Jdam, mbve, 
 that he was the Son of God; a^f^t 
 peculiar hand of God had in his raidus. 
 Creation pafs'd on him, he being 
 made in his Makers Image ; but 
 he becoming a Prodigal, all his 
 Children are fo; and fo moft 
 
 unwor- 
 
44 The Quiches of Grace. 
 
 unworthy to be highly refpected 
 by the higheft* and Heavenly Fa- 
 ther. 
 
 2. Are they not in their very 
 Principles as eftranged from, 16 
 utter Enemies to him? So far 
 are they from having any near 
 Relation to, or dear Affe&ion for 
 c*J. i.2i. kjn^ that they are crofs-grain'd 
 e qtovit to the defign which his Grace 
 Ugno-- } la th on 'em. Now, that of fuch 
 crooked Timber more curious 
 pieces than Mercurfs fhould be 
 made ; that the Rebellious fhould 
 notonely be pardoned, but pro- 
 moted, this is Rich Grace. 
 
 j. How final] is the Honour 
 (as there is no Advantage ) that 
 am redound to God from 'em , 
 when they are reduced and 
 broughtintoa fate of favour and 
 | d t 22, friend fhip ? Are they not too too 
 unprofitable Children and Ser- 
 iuk*i7- vants? Are any of 'em during 
 this fate quite freed from thole 
 Paffions and Inclinations whereby 
 God is differved and dishonoured ? 
 
 Did 
 
 10 
 
The Riches of Grace. 45 
 Die! not Daktid hitnfelf (though ism.12. 
 a dear Child) give Enemies ocn 
 cafion to Blafpheme his beft Fa- 
 ther ? 
 
 A Second Proof is drawn from 
 confidering who it is that is the 
 Adopter, to wit, God (firftly, 
 if order be refpeded, God the 
 Father. ) As we cannot rightly 
 conceive of him as afting from 
 any one fave himfelf , or gi- 
 ving to any one fave out of his 
 goodwill; ib in the matter that 
 is neareft us, it is evident, that 
 onely Grace can move him to 
 Adopt Sons. 
 
 For, 1 . Hath he not a Son that Fmt j£ 
 is eminently his own proper Son, 3 *. 
 being ( as to his fuhfiftence ) be- '8%kMm 
 gotten trom Eternity, in a way ^Wfee^;, 
 to us inexpreffible. smtrMm 
 
 2. Hath he not many Sons by £*gg; 
 * Creation that never offended B>\h.vn-' 
 him, even Blelfed Angels, thofe fi^\ q 
 Morning-ftars that retain their im 
 Original luftre. a/pam - 
 
 3. Doth 
 
C.?I. 
 
 46 The glebes of Grace. 
 
 -], Doth hot the Spirit fpeak 
 cxprelly that his Adopted Sons are 
 ; not Born, 
 
 1. Of Blood, or Bloods; they 
 defcend not, as Children do from 
 Natural Parens 
 
 Nor are they, 2. Of the will 
 
 pbn :. of theflefh, or from fiich aCar- 
 
 ; ■ nai Affection as was in many that 
 
 cfeflred others Sons might become 
 
 theirs. 
 
 Nor 3. Of the will of Man ; 
 that is fuch a rational will, as was 
 that of fbme,\vho Adopted Youths 
 that excelled in Vertue: 
 
 I am aware, fome by the will 
 of the Flefh underftancT a mans 
 own while!! in a flefhl'y or cor- 
 rupt ftate ; and by the will of man 
 ■\i(lies and endeavours of the 
 moft excellent men, he they Pa- 
 rents or Pallors. 
 
 Ho\vever,thofe Negative Phra- 
 ies are expounded, which exclude 
 any thing that might move God 
 to Adopt 'em, whether in them- 
 selves, or thofe they derived from. 
 
 It 
 
2- 2. 
 
 Tb'e Riches of Grace. 47 
 
 It is clear in and from the po- 
 fitiveexpreffion that follows,they ^ s# 
 were Born of God. 
 
 That is, as by his Power, fo 
 from his good-will and pkafiire : 
 And this appears further from 
 
 The Third Proof: Which is 
 from the consideration of the 
 great Obftacles and Obftruftions 
 that lay in the way of their being 
 brongnt into this good ftate. Are ■ 
 they not in themfelves confiderecl ', 
 Children of Belial, that throw ^Z 
 oft' God's Yoke, and fo conic- 
 quently Children of Hell? Do 
 not the Juftice, and together with 
 it the Holinefs of God, which 
 have been highly offended by 5 em, » ^ 
 require fatisfa.Qion, that fo they ■ r 
 may be capable of God^s fpecial 
 favour ? 
 
 Had not the Son of God been . 
 Sacrificed for, and his Spirit par 
 within the Adopted-, they had 
 not been fo. Now, are not rili 
 Son and the Spirit two great do- 
 natives and giftf of Grace ? 
 
 The 
 
48 The Quiches of Grace. 
 
 The laft Proof derives from 
 theconfideration of the eftatein 
 which Perlbns are Interefted up- 
 on their being Adopted. 
 
 1. Is it not a Rich one? Are 
 ]k 5 ; they not Rich in Faith, and to- 
 wards God ? 
 ipjj, 2 . & 2. Is it not Honourable ? Are 
 they not already let in Heavenly 
 places ? 
 
 3. Is it not a ftate of Freedom ? 
 
 Are they not the Lord's Free-men? 
 
 <Hh <$. 1. Freed from the Curfe of the Law, 
 
 ^f w ' ' and the full dominion of fin, dhr. 
 
 But in the future frate, their 
 
 1 Eftate fhall be greateft. 
 
 Is not their Inheritance above 
 in the Heaven of Heavens ? And 
 is it not 
 
 1. Incorruptible? Stains at- 
 tend , and Forfeitures fall on 
 Earthly Inheritances ; but the 
 Heavenly one is moft pure & furc. 
 
 2. Undeliled; like that Jewel 
 to which the Word is thought to 
 allude, which even in the fire 
 keeps its light an<^ luftre. 
 
 3. Un- 
 
 autdU'Tv,' 
 
The Quiches of Grace. 49 
 
 3. Unfading; carrying a re- 
 femblance of that fair Flower ^Vw 
 which the Word refpe&s, that^f^ 
 lofeth not its colour and vertue. 
 
 4. Referved for 'em : Angels 
 had a place in Heaven, that are 
 caft out ; but Saints fhall neither 
 be kept nor caft out ; their Rooms 
 fhall not be taken up, nor they 
 taken out of 'erh. 
 
 And this other Inheritance is 
 with the Saints that areperfeft, 
 and ib are the beft Society of 
 Creatures ; and in light, Ib that 
 no ones fhare fhuts out or fhortens 
 another ; but every one rejoyceth 
 iti others Portion. 
 
 Now, can it be thought that 
 fiich an Inheritance can defcend 
 to fuchPerfbns from any lower 
 or other Spring than Rich Grace ? 
 
 And thus I am led from draw- 
 ing the Bow of Doftrine, to di- 
 reft ( and let fly ) the Arrow of 
 
 Application. May the Lord 
 carry it to Readers Hearts ! 
 
 E The 
 
50 Tfo Riches of Grace. 
 
 The firft life is for Informa- 
 tion. 
 
 The firft Branch is Naturally 
 ( or confidered in their meer Na- 
 tdfrals) none are the Children of 
 God. Doth not the word Adop- 
 tion fpeak this? They are taken 
 into the number of his bons and 
 Daughters,that were not of ( and 
 in) it fiitably to what was hin- 
 ted, I will put lbme Queftions. 
 i. Are we not all in and by our 
 • . ^ " firft Birth Children of Difobedi- 
 ril'r^' ence; * very Diibbedient, or, as 
 lumln to- the Phrafe implyes, Principled 
 cum. \y\th Difbbedience ? Is not fin 
 in us as a Fountain that fends out 
 impure Waters ? as a Root of 
 bitternefs, that is too fruitful of 
 . v>1 . 7I the unfruitful works of Darknefs, 
 & s. 2. bearing Gall and Wormwood, as 
 a Law that hath a force and com- 
 mand on us? As an Inhabitant: 
 V ^ (I2I . that dwells with (yea in) us; 
 as a weight that preifeth us down, 
 as a body that encompafleth us. 
 Is it not prefent with us ? Doth 
 
 it 
 
The Riches of Grace. 5 1 
 
 itnoteafily befetus ? Is it not for 
 its inwardnefs and ftrength ftyled 
 the Spirit that lufteth ? Would it 
 not by its ill-will always aft to 
 its utmolt, and carry us to the ff DofIo f 
 
 ... ~ '_J • -> T Owen oh 
 
 height or Provocations r Is not Montfca- 
 this the truth of our Cafe ? And thm 
 is it not more (ad if we have left 
 fenfe of it ? l ?J^<£/ / 7S £' 
 
 2. Are we not all by Nature G ^« J-te 
 Children of Wrath? Doth not 
 the Law breath out fiery indig- 
 nation upon us ? Doth not wrath 
 hang over us? 
 
 If any fay, Do we not read of 
 Jews by Nature ? And are not 
 ibme Baptized foon after they are 
 Born, and fo have a Birth-privi- 
 ledge ? 
 
 I Afffn-er : The fame Children, G*J«2«*£« 
 which are by Grace received and 
 owned as related to Abraham and 
 the fecond Jdam^re in the mouth 
 of Divine difpleafure, as they de- 
 rive from the firft (and fallen) 
 Adam. 
 
 E 2 As 
 
5 2 The (Rjches of Grace. 
 
 At mens conviftion of this 
 their Converfion ufually enters : 
 And the confideration of this 
 raifeth t!ie valuation of Grace : 
 O that my Readers would give it 
 their ferious thoughts ! 
 
 The Second Branch is, Their 
 Folly is extream (and evident to 
 others) may it be (b to them- 
 felves! Who reft contented in a 
 ftate of alienation from God ; 
 they are not in the count of his 
 Children, nor do they defire to 
 12. have their Spirit. How is the 
 Spiritual Birth-right defpifed ? 
 
 It may be, they fay their Pray- 
 ers, and in 'em fay, Our Father ; 
 but their Hearts go not on to de- 
 iire his Name may be Hallowed, 
 &c. 
 
 Know they , that they do in 
 effeft refufe that bleffed Portion 
 Which his Children fhall receive, 
 and their miffing it will be juft. 
 
 For, i. Had they not a capa- 
 city of being made God's Chil- 
 dren ? Was not Mwaffeh ib ? 
 
 2. Was^ 
 
The Riches of Grace. 55 
 
 2. Was not the way wherein 
 this Adoption may be attained 
 made plain before 'em, to wit, $ bn u 
 receiving Chrift into their Hearts M* 12. 
 by Faith ? 
 
 j. Of what avail will it be to 
 'em ( as to Satisfaction and Sal- x m . 2 . 
 vation ) though they ftand in **&• 
 other defirable relations, if they 
 ftand off from this ? Will it pro- 
 fit 'em that the Church is their 
 Mother, if God in Chrift be not 
 their Father ? 
 
 4. What will a bare empty 
 Title or Claim to this Father help 
 'em, if they be not feton anfwer- 
 ing their Relation, and filling up 
 the Duties thereof? 
 
 The Third Branch is, They 
 are blame- worthy, who hold faft 
 (and hold forth) fuch Opinions 
 as caft a cloud upon ( and over ) 
 the clear fhines of God the Fa- 
 thers Grace, in Adopting Per- 
 fons. 
 
 According to fbme, he onely 
 
 gives Men power to make them- 
 
 E 5 felves 
 
5 4 The Riches of Grace. 
 
 fel ves the Sons of God, but leaves 
 it wholly to the choice of their 
 wills, not determining 'em to be- 
 come fo : And for Proof hereof 
 they urge that Phrafe in the Go- 
 foel, which faith, He gave to 
 
 John \.i2* Jom? power to become the Sons of 
 God. 
 
 But thofe words wall not lcrve 
 for that end. 
 
 As hath been hinted, the words 
 that are near 7 em, are far frorrl 
 countenancing thofe that afleft 
 the name of 'free-willers. And 
 if ^e look to the words them- 
 felves, 
 
 i. They fpeak of Men being 
 made the Sons of God \ not of 
 making tjiemielves fb. 
 
 *£*«>. 2. The word Tranflated Power 
 points out Dignity , not Ability', 
 conferred on 'em. 
 
 see Ar- ; # jj le fpeech runs concerning 
 
 ?nS th the vouchlaicments of Grace to 
 thofe that have believed, but ap- 
 pears not for a power in Men to 
 believe without Heart-bowing 
 Grace. tile 
 
Tiie %iches of Grace. $ 5 
 
 The Second Ufe is for Exami- 
 nation. 
 
 May a fair TryaJ. proceed m 
 (and by ) every one of us, whe- 
 ther this prime Priviledge of A- 
 doption be conferred on us. 
 
 O that all that read the Rules 
 or Marks to be prefented, would 
 lay their Hearts clofe to 'em, that 
 they may better know their 
 ftate! 
 
 And firft'of all, come fuch 
 figns as fignifie Perfbns are not 
 Adopted. 
 
 The Firft is, Not knowing (nor 
 defiring to k/iow) the Father 
 Adopting. Is not fljew us the Fa- ^ er ' 2 ^' 
 ther, and Father fljeiv thy fdf to 
 as] the Language of God's ge- 
 nuine Children? How can you ?o* 21.4, 
 lay (or think) you are the Chil- 
 dren of God, who are willingly 
 the Children of the Night and 
 Darknefs ? feying ( in your 
 Hearts ) to God, Depart from us, 
 we defire not the knowledge of 
 thy ways. 
 
 E 4 The 
 
56 The laches of Grace. 
 
 The Second is, Not regarding 
 ( nor being concern'd ) about 
 this Heavenly Fathers Honour or 
 Difhonour. It's faid, the Dumb 
 Son, when he faw his Father 
 ftruck at with deadly Weapons, 
 cryed mainly out,0 kill not Qrafut ! 
 Holy men when they have heard 
 Mad?in un h°ty ones Curfe , or Swear , 
 &Brough- have broken out into exclaiming, 
 ton, iSc. Who is that that firikes our Father ? 
 Blows have fallen upon Parent 
 and Children and once. Could 
 pfai. 119. David behold Tranfgreffors with 
 %}*• dry Eyes? Indeed his Eyes wa- 
 tered more than ordinary ; but if 
 you inftead of grieving for God's 
 difhonour, do delight in what 
 difhonours him, are you his dear 
 Children? 
 
 The Third is, Want of love to 
 (and of a warm Heart for) thofe 
 that arc God's Children. Do not 
 Spiritual Brethren as well as Na- 
 tural ones love one another? Do 
 1 John 5. not they take plealure in their 
 HeavenIyFathcrsJmagc,inwhom- 
 
 foever 
 
The <I(jches of Grace. 57 
 
 foever they fee it ? I know, as 
 two Boughs of the fame Tree 
 may ftrike at one another in a 
 great Wind ; fb two fincere Chri- 
 stians may quarrel with one ano- 
 ther under a great Temptation ; t ^ n ^ 
 yet a love to the Brother-hood is 14* 
 at the bottom of every gracious 
 Heart, and on occafion it will 
 fhew it felf. Haters and Perfe- 
 cutors of God's Servants for things 
 that are good, are under an ill 
 fign. 
 
 A Fourth is, Not taking plea- 
 fure in this higheft Fathers fpecial 
 prefence. Have they the (pints 
 of Children that care not how 
 far they are from good Fathers ? 
 Are they of God, that love not p0. 2t 
 to be in Duties and Ordinances, 1,2. 
 where they may meet him, hear* 
 ing of and fpeakingtohim? 
 
 A Fifth is , Not inclining to 
 obey this Fathers Commands. 
 Are not good ^ons for being ob- 
 fervant Servants to their Fathers 
 in the Lord ? not onely for faying, 
 
 We 
 
5S Tie Riches of Grace. 
 
 rfdi. 119. We go, Sir ; but for going indeed, 
 
 97# when the word is Go? Do not 
 
 God's Children love God's Laws ? 
 
 A Sixth is, Not loving to think 
 
 Hfc 3- of that which is called the Fa- 
 
 2 °- ther'sHoufe. Will not Children 
 
 think of Home? And do not 
 
 God's Children prize Heaven , 
 
 when they can lels prove their 
 
 Title to it ? 
 
 And now my Dilcourfe, (or 
 Pefign) tarns it felf to thofe 
 that are Adopted, but fear that 
 is too good News to be true. 
 
 Know ye, and joy yc ? you may 
 be of God's Children. 
 
 1 . Though you be under fharp 
 Vnimm Rebukes and Chafrifements of 
 f tneccrr:i ? your bed Father. He had one 
 teitl&Q' k*S0 without Corruption ; but he 
 i#«.t. hath none that are without Cor- 
 
 % ratio- re &i° n - ' c ma > r be (if need be, 
 c'mniii. or becaufe need is) you are in 
 heavinefs, through manifold temp- 
 tations. Was not Job broken 
 with breach upon breach ? 
 
 2. Though 
 
The Riches of Grace. 59 
 
 2. Though you be forely buf- 
 fered by your Fathers and your 
 great Enemy. Had not St. Paul 2 cor. 12. 
 a Thorn in the flefh, a Meffenger 7« 
 
 of Satan to exercife him ? Will 
 not the Accuferof the Brethren 
 be a dilquieter of 'em ; labour- 
 ing to deprive 'em of the com- 
 fort of that Relation he could not 
 deprive 'em of ? 
 
 3. Though fbme of your Fa- 
 thers Children have out-grown rf , m 
 
 j tl 1 John 2. 
 
 and out-gone you. There are I2 . 
 Babes in the Lords Houfe, Feet in °f lh » & 
 his MyfticalBody, and Lambs in ni „g» s ^" 
 his Flock. An AbrahanPs Faith is mains. 
 riot found in all his Seed. 
 
 4. Though fbme of your Bre- 
 thren do le!s efteem ( and it may 
 fre too much cenfore and vex) 
 
 you. Had not Paul and Ban? a- f£ lt >' 
 has in the firft times, and Chrifo- ' 
 fiom and Efffkafaiii in the follow- 
 ing rimes of the New Teftamcnt- 
 Church their fharp contefts ? 
 Some that have Piety are too 
 much for a Partv ; and too little 
 
 honour 
 
6 o The Riches of Grace. 
 
 honour good men that cannot in 
 every thing fee or fay as they do. 
 
 5. Though you be not taken 
 down into your Father's Banquet- 
 ing-Houfe, as fbme of his Chil- 
 dren are. He was one of a thou- 
 fand that faid, Sufitnt&tion I have, 
 but Spiritual fmvity I tafle not. 
 God may deny you Soul- ravifh- 
 ment, when he gives you Soul- 
 reft ; becaufe he fees the Wine of 
 ftrong Confblation cannot be born 
 by your Heads. 
 
 6. Though fbme of the fuits 
 which you prefer be not in your 
 way and time anfwered. The 
 Lord hath been (or at lea ft feem'd) 
 angry at the Prayers of his Peo- 
 ple. He may delay, when he 
 doth not deny to hear you. He 
 may give you what you want, 
 though not what you wifh. 
 
 I will (next) point at fuch 
 Evidences, that if you have 'em, 
 will prove you to be of the eldeft 
 (or ftrongeft) Children that your 
 Father hath on Earth. 
 
 To 
 
TJ?e Riches of Grace. 6 1 
 
 To wit, i. Seeing (clearly) 
 your Title to the Heavenly Inhe- 
 ritance. 
 
 2. Longing greatly to enter 
 into it. 
 
 5. Trufting God, and living 
 contentedly, when many difcou- 
 ragements are before you. 
 
 4. Being exceeding thankful 
 for home-reproofs. 
 
 5 . Praying heartily for, as well 
 as freely forgiving thofe that 
 have highly otfended you. 
 
 In the laft place, I fhall point 
 at thofe figns w 7 hich are found oa 
 all that are Adopted; and none 
 but fuch. 
 
 I fhall defire your right An- 
 fwef to thefe Queftions : 
 
 1 . Have you the Spirit of Chil- 
 dren in fbme good degree ? And ^J' 8 ' 1 ^ 
 are you defirous to have,and fhew <£ ' 4 ' 4 
 the Spirit of his deareftSon ? 
 
 Do you long to be more Spiri- 
 tual Perfons ? 
 
 Are you for living on Spiritual 1 Pet.2.% 
 Food? 
 
 Are 
 
6 1 The { J{tches oj Grace. 
 
 Tkii. 3.3. A rc your Hearts in and for 
 Spiritual Services ? 
 
 Would you Spiritualise your 
 Civil employments? 
 
 2. Is it the defire of your Souls, 
 that the Holy Spirit would be an 
 enlightncr to you, guiding you as 
 to 1 ruth and Duty ? And a Re- 
 membrancer as to what you have 
 formerly heard, and a quickner 
 when heavinefs and drowfmefs 
 ieizeth on you ? 
 
 Would you fain find him breath- 
 ing more in your Prayers, that 
 iin may be your weight, when 
 Confcflions are not large ; that 
 you may pant after Grace, when 
 iit words lye not fi> near you ; 
 that you may praife God when 
 troubles are on you ? 
 
 5. Do you aim at and endea- 
 vour after this frame, that you 
 may be patient under greater 
 meaiuresof evil things than you 
 candefire to fuffer ; and content 
 with fmaller meafures of good 
 things than you have (bme wil- 
 lingnefs to enjoy ? Are 
 
The Qtjches of Grace. 65 
 
 Are you for maintaining good 
 thoughts of God, though he lee 
 meet to lafh you, and good 
 thoughts of your Portion of lower 
 things, though you are tempted 
 to think it too little for you ? 
 
 If indeed thefe things be ia 
 you, and you defire they may a- 
 bound in you : Have you not fuch 
 difpofitions as are proper to God's 
 Children ? 
 
 Do Hypocrites Hearts work in 
 thefe ways, whatever gifts they 
 may have ? Is the Spirit of Grace 
 in great requeft with 'em ? 
 
 And though fundry that are 
 fincere labour under many Im~ 
 perfeftions, would they not fain 
 carry themfeives asbecomesChil- 
 dren to their Heavenly Father ? & 
 are they not crying to him far 
 Power that for they may dofb ? 
 
 O that I was allured that ail 
 who will read thefe leaves would 
 commune with their own Hearts, 
 and be earneft with the Lord that 
 •he would make 'cm his good Chil- 
 dren ! The 
 
64 The Quiches of Grace. 
 
 The Third life is of and for 
 Exhortation. 
 
 The firft Branch belongs to all 
 my Readers. 
 
 Be you exhorted to keep your 
 Hearts under a full perfuafion , 
 that really God the Father confers 
 on fundry the grace of Adoption* 
 Though I will not aver, that 
 Mtcfc&K. the Will will in this cafe follow 
 the di£tateof thellnderftanding; 
 iothat it willabfolutely take the 
 neareft way to the attainment of 
 what is rightly judged to be a 
 choice Priviledge. 
 
 Yet I doubt not the Lord ufu- 
 ally comes to inflame mens hearts 
 by the way of enlightning their 
 Heads ; and a fettled ferious mu- 
 fing that Adoption is to be had, 
 
 Tends, i. To awaken the un- 
 converted, and fo to excite 'em. 
 Can they be content out of their 
 Love to fin (and flothfulnefs in 
 Duty) to be barr'd out from ilich 
 a Bleffed Childs part as the Adop- 
 ted fhall have? Would they 
 
 enter- 
 
The Quiches of Grace. 65 
 
 entertain fecond thoughts of this ^«- i3« 
 matter, they would think it high #*' 
 time (even the hour) for arifing 
 out of their deep. 
 
 2. This alio conduceth to the 
 good of Converts. 
 
 1. To quicken 'em in Service, ip**. 1- 
 Should not Children be Obedl- I4 * 
 ent ? 
 
 2 . To quiet 'enl under the Rod. 
 Have not Fathers a Right to ufe 
 
 it? 
 
 The fecond branch bendeth to- 
 wards thofe that are out of the 
 relation of Children to God : Be 
 they at unreft till they be brought 
 into it. 
 
 Though this gift is purely from 
 Graces hand, men ought to wait 
 where it ufeth to beftow it. 
 
 I will (at ptffent) (end the 
 concerned to School to the Prodi- ^f l< >* 
 gal, to learn of him. 
 
 1. Enter they iflto a confuta- 
 tion with their owjj&earts. Was 
 not that the fir ft gjbd ftep that 
 the Prodigal took, that whereby 
 
 .. i 
 
 he 
 
66 Tl?e Riches of Grace. 
 
 he came unto (or into) him- 
 felf? 
 
 May they confider how much 
 
 the Lord hath wooed 'em ! How 
 
 in their not being won by and 
 
 . contenting to him, they have for- 
 
 faken their own Mercy. Have 
 
 they not taken his Name in vain, 
 
 when they called him Father, and 
 
 carried themfelves no whit futa- 
 
 xeUtionss bly ? Did they ever feel the force 
 
 funt maxi- that is in fiich a near Relation ? 
 
 m*efiic&- Y)o not their Conferences fee 
 
 caufe to chide 'em ? And will they 
 
 not as Worms gnaw and Prey on 
 
 'em to Eternity, if till the end of 
 
 time they ftand off? 
 
 2 . Fall they on their knees, and 
 in that pofture may they feelingly 
 confefs their other fins, and par- 
 ticularly their refufing to come 
 into the ftate of Adoption ? Do 
 they not deferve eternal wrath for 
 
 it? 
 
 3. Be they afraid of refting (as 
 many do) in the bare Name of 
 God's Children, without that rare 
 
 Spirit 
 
 A 
 
The (ftjcbes of Grace. 67 
 
 Spirit that agrees to 'em ? Shall 
 not fome be as the Children ofAmosg.j. 
 Ethiopians to him , that called 
 themfelves, and were by others 
 counted his Children ? 
 
 4. Prefent they Jefus Chrift, 
 and their fouls (and fuits) through 
 him to the Father ? May they in 
 a (elf-judging pleading way beg 
 that he would pour the fpirit of 
 Adoption on 'em. Tell they him 
 what he knows ; it is fair for them Lukf 1* 
 to be as his hired Servants : Yet 
 feeing he is pleafed to make many - 
 Monuments (as well as subjects) 
 of Grace, they would gladly be 
 lb favoured. 
 
 May thofe I am dealing with 
 well weigh, 
 
 That i. As they (Naturally ) £ ^ 2tI2i 
 are far from God, they are wil- 
 ling to continue fo. 
 
 2. If they be not God's Chil- : 
 dren, they are Heirs of Hell. 
 
 3. There's yet room in God's 2 cor. 6. 
 Houfe and Heart for 'em. May 1 * 2 ' 
 they come in now '.delays are dan- 
 gerous. F 2 The 
 
68 Tl?e Riches of Grace. 
 
 The Third Branch is for thofe 
 that are called and are the Chil- 
 dren of God. Be they ftirred up 
 to attend the work that is proper 
 'em ? 
 te.1.3, Firft, Blefs they the Lord (par- 
 r * ticularly God the Father ) that 
 hath thus dignified and exalted 
 'em y and therein fet forth his 
 Rich Grace to 'em ? 
 
 1. Are not many much grea- 
 ter in the World pafs'd by, and 
 not fo honoured ? 
 
 2. Were not they in their firft 
 Eftate as crofs-grain'd as any ? 
 
 3. Hathnbt their ftate fafety, 
 and a foundation for fblace in 
 
 it? 
 
 Secondly, Wait they for good 
 Evidences that they are in this 
 ftate? 
 
 1. May they have an humbling 
 fenfe, that when they firft found 
 Mercy, they were Fatherlefs. 
 
 2. May their ftudy be to be 
 more Fatherlefs ! being givers ac- 
 cording to their capacity ; and 
 
 for- 
 
The Riches of Grace. 6$ 
 
 forgiver of the freeft fort. 
 
 f. May they refblve to abide 
 in the Duty of Children, though 
 they fhould be cut fhort of the 
 comfort of Children ! 
 
 Being, j . In an Holy Fear of 
 offending their Father. 
 
 2. In a watchful, free, and 
 vigorous Obedience to their Fa- 
 ther. 
 
 3. In a believing expe&ation 
 that his Fatherly Love will break 
 out; 
 
 In pitying 'em when under 
 prelfures. 
 
 In providing for 'em when 
 in wants. 
 
 In protefting 'em when en- 
 dangered. 
 
 In counfelling 'em when in 
 doubts. 
 
 In hearing 'em when they 
 cry. 
 
 In whipping 'em to prevent 
 their being loft. 
 
 In fecuring their Inheri- 
 tance to 'em. 
 
 F 3 In 
 
70 The Riches of Grace. 
 
 In thefe good ways it may well 
 be hoped that the Holy Spirit will 
 witnefs to (and with) their 
 Spirits, that they are good Chil- 
 j^».8.i6. dren . Through "light from him 
 they may read their Evidences. 
 
 May he blefs this part of, my 
 poor Labours. 
 
 An 
 
7 1 
 
 An Eighth Inflance 
 
 OF THE 
 
 RICHES 
 
 O F 
 
 GRACE: 
 
 TO WIT, 
 
 God the Fathers Sancti- 
 fying Verfons. 
 
 iCor. i. jo. 
 
 Who of God is made unto m Sanffi- 
 fication. 
 
 EVEN then when Minifters' 
 forbid Perfons to glory in 
 themfelves, they are to bid 'em 
 glory in the Lord ; when the 
 F 4 haugh- 
 
7 * The latches of Grace. 
 
 haughtinefsof Man is takendown, 
 the Lord is to be exalted. 
 
 The Apoftle having given .the 
 
 Chriftians'at Corinth to under-- 
 
 )U *• (land, that the Ele&ion of Grace 
 
 ufeth not to run among perfbns 
 
 ( and things ) that are at the up- 
 
 !)er end of the World, though 
 bme of an higher Rank are the 
 fubjefts of it ; in order to the en- 
 couraging of thofe of 'em, that 
 were outwardly mean (and low) 
 he fhews that what they wanted 
 as to Worldly advantages, was 
 abundantly fupplyed in thofe of 
 the beft fort. As the River of 
 Paradice became ( or broke out ) 
 into four Heads ; fo the River of 
 Grace that makes glad the City 
 of God , fends forth four moft 
 pleafant Streams. Chrift the Son 
 of God is by his Father made to 
 true Believers Wifdom,and Righ- 
 teoufhefs, andSan£Ufication,and 
 Redemption. At the third of 
 thefe we are for a while to lye : 
 May our Souls tafte the fweetnefs 
 
 of 
 
The Riches of Grace. 73 
 
 of it, whileft we handle this Do- 
 Qrine ! 
 
 From God the Fathers Free Grace 
 jlpws the Bleffing of Salification. 
 
 That is the Fountain from which 
 as the Mediation of Chrift is the 
 great Chanel through which it 
 iflues. 
 
 For a defcription of San&ifica- 
 tion, I do ( as for other defcrip- 
 tions I did ) fend Peribns to the 
 Catechifm , with agreeables 
 whereunto I prefent fiindry Po- 
 fitions. 
 
 The firft is , Sanftification is 
 the work of God. Can any one 
 make men Holy lave he that made 
 'em ? Can the Ethiopian change his ' r * e M« 
 sktn> or the Leopard his [pots ? Can 
 the thing be done fave by him 
 that can do all things ? 
 
 The Second is, San&ification 
 is from the Grace of God. Is not 2P«. 3. 
 this work ftyled the work of ; ^* 
 Grace, yea a Grace it felf ? What 
 fave his Grace could move God to 
 wafh thofe that are unclean 
 
 clean ? 
 
74 T/;e Riches of Grace. 
 
 clean ? On this we are to touch 
 
 again. 
 
 The Third is, In (or on) the 
 
 San&ified, the hand and grace of 
 
 God pafleth in a renewing way : 
 
 Do not old things pafs away? 
 
 2 cor. $. Are they not Reformed and Tran£ 
 
 formed ? Is there not a change in 
 
 (though not of) their Natural 
 
 Powers? Though their faculties 
 
 are the fame, their qualities are 
 
 altered for the better ; they are 
 
 *soDo8or partakers of * a Divine Nature. 
 
 Fowler. The Fourth is, This change 
 
 2P( * ,1,4 'reacheth (and runs through) 
 
 the whole Man. Though it have 
 
 2 cor. 5. ' lts beginning in the inner Man 
 
 plhnum (the Heart being the firft thing 
 
 umns. that lives Spiritually. ) Are not 
 
 all things (even the Members of 
 
 the Body ) in a fort made new , 
 
 made to ferve to new ufes and 
 
 ends? 
 
 The Fifth is , The Sanftified 
 are for dying to fin. They have 
 not onely the fiippreffing of its 
 outward A£ts, but the crucify- 
 ing 
 
The (Riches of Grace. 75 
 
 ing of its Affe£hons and Lufts in 
 defire and defigns. They would 
 Mortifie the deeds of rhis Body Gal^.24. 
 in thofe Lufts which are the caufes 
 of 'em ; and they ftrike no lit- 
 tle at thofe fins that have had 
 moft love, and (b moft liveli- 
 nefs. 
 
 The Sixth is, The San&ified 
 are for living to Righteoufnefs. 
 They live to God, and the ends 
 for which he gives 'em Life:T hey Ga%2 * 19 ' 
 would have both Tables of his 
 Law written on their Hearts,and 
 read in their Lives. 
 
 I add, If we take San&ifica- 
 tion as diftin£t from Regenera- 
 tion , it denotes a progrefs and 
 growth in the good Principle 
 therein wrought. If we diftin- 
 guifh it from Obedience, it de- 
 notes that inward work which is 
 therein expreffed, even outwardly 
 as there is occafion. 
 
 And now to prove ( what hath 
 been pointed at, and is the main 
 Point ) that Sanclification is an 
 
 effed 
 
j 6 The Riches of Grace. 
 
 effect of Free Grace, the Grace of 
 God the Father eminently,though 
 not onely : 
 
 I offer what comes next. 
 
 i . Was it not Grace (his Grace) 
 
 that moved him to defign the 
 
 San&ifying of Perlbns ? Do not 
 
 his purpofe and grace go toge- 
 
 2 77m.i. t-^er in Scripture? Was he not 
 moved thereunto from himfelf , 
 and not from any thing without 
 himfelf? Are not his determina- 
 tions free ones ? 
 
 2. Was it not from Grace (even 
 
 ^3* his Grace) that his Son was fent 
 
 Utter end. r rr ' . ~ r . 
 
 rrom Heaven to purcnale for and 
 give to Men this Blefflng of turn- 
 ing 'em from their iniquities unto 
 him and his ways ? Do we not 
 Heb. io. read that by his will ( or good 
 will) we are fanftified through 
 the offering of the Body of 
 Chrift? 
 
 j. Is not the Sanftifying Spirit 
 >fc»u. the Fathers free gift ? 
 
 My Text leads me to enlarge on 
 the fecond (or middle one) of 
 
 the 
 
The Quiches of Grace. yy 
 
 the three Heads laft named. 
 
 In that the Lord Jefus is made 
 unto us Sanctification by the Fa- 
 ther ; it leaves no room for doubt- 
 ing that it is of his Grace : What E P b - *• 3- 
 comes through this Blefled hand, ^ J£^£ 
 favours fweetly of Gaace. Is not 
 he the S on of his Fathers Love 
 and Grace ? 
 
 There was Rich Grace, i. In 
 motioning to him his Mediating 
 on behalf of the gracelefs. 
 
 2. In Commiflioning him there- 
 unto, upon his complying with 
 the motion. 
 
 3. In ftrengthening his Hu-#M3-i°- 
 mane Nature to go through what 
 
 he contented to. 
 
 And this will be made more 
 manifeft upon our confidering 
 how Chrift is the Sanftification 
 of Chriftians. 
 
 Which he is, 1. By the Merit gf' 
 of his Paffion , or through his 
 fatisfa&ory differing. Did not 
 Water together with Blood iffue 
 out of his fide? And doth he not 
 
 come 
 
 toms. 
 
78 The Riches of Grace, 
 
 ijobn 5. come by Water to San&ifie, as 
 6 ' well as Blood to Juftifie ? Did he 
 
 John 17. not SanftiHe himfelf in a way of 
 s% Mr. offering, that he might San&ifie 
 Newton, us in a way of Purifying ? 
 
 2. Is not our Sandification by 
 JntetcejiO' afl d fr° m f h e vertue of his Inter- 
 im, ceflion ? Doth not he that hath 
 purchafed for, pray down on us 
 •fobn 1 7. the Spirit of Holinefs? Doth he 
 not ib Pray for his own, as he 
 doth not for the World ? In that 
 Copy which we have ( under his 
 Hand, or from his Mouth ) of his 
 Interceflion, is not this one Re- 
 queft, Smi tfte them through thy 
 Truth ? 
 Efficacy j t Are we not Sanctified by 
 ^^the Power and Efficacy of his 
 Operation ? Doth not this Head 
 communicate influences of a Pur- 
 ging Nature to his Members ? 
 Doth not he by his Spirit enliven 
 thofe that are of his Myftical 
 Body ? Do not we receive the 
 Spirit in meafure from him, that 
 received him out of fiich mea- 
 fure ? Is 
 
 i-U 
 
 i 
 
The Riches of Grace. 79 
 
 Is not Free Grace fhewed in 
 thus making Chrift to be our 
 San£Hfication ? 
 
 I will point at two other par- 
 ticulars. 
 
 1 . Great Divines fay , that imputation 
 Chrift is made to Chriftians San- M% 
 ftification by way of Imputation. 
 
 His Holinefs, which is perfe£t, is 
 accepted on behalf of them whofe 
 Holinefs daring this ftate is im~ 
 perfe£t. Doth not Chrift'sSpoufe 
 fhine in and with the Rays which $£% s 
 
 J . menu* 
 
 he fheds on her r Is fhe not in a 
 fort endowed with hisRichEftate? coi. 2. 10, 
 Are not Believers compleat in lu 
 him ? 
 
 2. Is not Chrift made San&ifi- 
 cation to Chriftians by way of,;*, 
 Samplar and Patern ? Js not true so Mr. 
 Holinefs in them a Conformity as Stron & 9 
 to the Law fb to the Son of God ? 
 Should not the fame Mind (and 
 Affe&ion) be in them which was 
 
 in Chrift Jefus ? Do not they of j^ I#I4> 
 his fulnefs receive Grace for Grace, 16. 
 Grace that carries a refemblance 
 of his Grace? Now. 
 
So The Riches of Grace. 
 
 Now, that Holinefs is in thele 
 ways conveyed from and through 
 Chrift, is as from the \V ill, lb 
 from the Grace of the Father. 
 
 It is time for us to come to fome 
 Application. 
 
 Which fhall be firft by way of 
 Information. 
 
 The firft branch whereof is, 
 Well may the Grace of God the 
 2 - 7- Father have Riches ( yea, exceed- 
 ing Riches) attributed to it, fee- 
 ing Sanftification is one of the 
 iffues of it ; which will riiore ap- 
 pear, if the Necctlity and Excel- 
 lency of it be weighed. 
 
 i. Is there not as to us a great 
 Neceflity of Sanftification ? 
 
 It is neceffary, i. By way of 
 
 Precept or Divine Command : 
 
 Hath not God faid to us in both 
 
 19 * 2 ' Teftaments, Be ye Holy? fliould 
 
 not God's Commands be turned 
 
 into doing, not difputing ? 
 
 2. By way of means or method. 
 
 in ufun in Is not Heaven the moft Holy place, 
 
 umm. t he Holy of Holies? Can the 
 
 unholy 
 
The Riches of Grace. § i 
 
 unholy come there ? Can God be Hib * I2 - 
 feen in a bleffed-making way u " 
 without Sanftity ? Shall thole 
 that are as Dogs ( and Swine ) 
 enter the Palace of the great 
 King? 
 
 3. By way of Preparation or ; • 
 Fitnefs. As Heaven cannot be at- See ' ^ e 13 ' 
 tained, fb it cannot be enjoyed caufes of . 
 fave by the Sanaified. Is there *<*<*• 
 any thing there that will liiit and 
 folace an unfan&ified Perfbn ? 
 Could he delight or defire to ftay 
 there, if he might be admitted 
 thither ? Is he meet for the Inhe- 
 ritance that is in Light, who loves 
 Darknefs and the ways thereof? 
 What agreement hath Light and 
 Darknels ? 
 
 4. By way of Evidence \ with-. 
 cfutSanftification we cannot clear 
 
 U P> 
 
 1. OurEle&ion. Are not Per- 
 
 fbns chofen, that they may be 
 Holy ? * 
 
 2. Our fpecial Redemption. ^ 1. 4* 
 Did notChrift Purchafe to him- 
 
 G felf 
 
8 2 The Riches of Grace. 
 
 rit.2. 14. felf a peculiar People, Zealous of 
 good works ? 
 
 3. Of Juftificaticn. Do not 
 icot.^. thefe two Phrafes go hand in 
 lx " hand, Te arejuftified, Teare^Sxn- 
 
 tfified ? Water and Blood meet. 
 
 4. Of Adoption. Are not the 
 Sons of the Saints of God ? Have 
 they the Relation that have not 
 the Difpofition of Children ? 
 
 The Excellency of Sanctifica- 
 tion is now before us. 
 
 And 1. Doth not San£Hfica- \ 
 
 tion new mould the Soul, and in 
 
 a fortreftore it to its felf? Doth 
 
 itnotfetits powers and faculties 
 
 ^.122. right, and fit 'em for proper life 
 
 and end, and by confequenceho- 
 
 \f ngs £> nour ? Do not Men that bethink 
 
 themfelves (and turn into their 
 
 Hearts, and from their own ways) . 
 
 moft fhew themfelves Men ? Is 
 
 not fin the Souls Difeafe? And 
 
 doth it notdifbrder and deface it, 
 
 taking away as its ftrength, fb its 
 
 * beauty ? Whereas Holinefs is the 
 
 Souls Health and Glory ', and 
 
 the 
 
The l\ichcs of Grace. 8 5 
 
 the San&ified are more Men than 
 others. 
 
 2. Doth not San£tification ren- 
 der Men in their meafure like un- 
 
 to God ? Do they not by Faith fb 2 8 C(,r - 3- 
 behold his G!ory % a$ to be fticta*^^©.- 
 morpholed, or changed into the*«>>3*- - 
 fameImage,from Glory to Glory ? 
 And what doth fb dignifie the 
 Creature as Conformity to the 
 Creator ? 
 
 3. Is not San&ification the en- 
 trance Porch and beginning of 
 Glory ? Is it not in the Scripture 
 laft quoted (and not in that one- 
 ly) ftyled Glory? Was it not 
 rightly faid, That Sanctifying Grace s ° ^ r \, 
 is glory began, as glory it fitch Grace 
 completed ? Is not Grace glory in 
 
 the feed, as glory is Grace in the 
 fruit? Is not Grace glory in its 
 Infancy, as glory is Grace in its 
 Maturity ? Is it not truly (as well 
 as ufually) laid, That Nature is 
 at a further diftance from Grace 
 than Grace is from Glory ? Na- 
 ture and Grace differing in kind, ■*>«*#- 
 G 2 where- 
 
84 TJie (Inches of Grace. 
 
 whereas Grace and glory differ 
 ¥<m!i±* one 'y * n degree. Doth not the 
 i 7 . ' # Kingdom of God in part confift 
 in this Righteoufhefs ? 
 
 The fecond Branch is, In vain 
 do they pretend to a fpecial fhare 
 in the Free Grace of God the Fa- 
 ther, or in Chrift, the grand gift 
 thereof, who reft contentedly a- 
 mong the unfanfHfied. Is fhe 
 the Spoufe of Chrift that is wil- 
 ling to have on her filthy Gar- 
 ments, or to want changes of 
 Raiment, wherewith he adorns 
 her ? Or can they fay they are 
 Sanftified in truth, whofe defire 
 is not to be San&ified to a further 
 degree ? But I (hall defire to fpeak 
 more home to Perfbns, in 
 
 The Second Ufe, which is for 
 Examination. 
 
 And are we able to fay (and 
 prove) that Free Grace hath 
 made the Lord Jefus Sanftifica- 
 tion to us ? 
 
 Andfirft, when we are trying, 
 take we heed of ufing a Reed or 
 
 Ui nn 
 
The Riches of Grace. 8 5 
 
 Meafure that is too fhort. Many 
 let the Standard too low. 
 
 Know we, 1. Perfbns may be 
 Civilized, that are not San&ified. 
 Grace may reftrain thofe that are Lu k lS - 
 not renewed by it. Some among 1I% 
 the Heathen had a great Name 
 for Juftice and Bounty, and did 
 take fbme fort of Religion to 
 Heart. The Room may be fwept 
 and garnifhed, that is not clean- 
 fed or furnifhed. It would grieve 
 one ( laid one that excelled ) to 
 fee Men of fweet Natures * un- * Delicti 
 gracious; to fee fuch (as the^ w ^ to * 
 Emperour was ) that was the mnu 
 Delight of Men, unacquainted 
 with the great things of God.~~^~^T~ 
 Alas ! are not many of thefe Ci- min gives 
 vilians unfeen into the Corrupti-f n ° table 
 on of their Natures, and fb felf- Ztfa. ' 
 juftitiaries, living on their own 
 flock, and not on Chrift ? 
 
 2. Many have Orthodoxy or 
 
 foundnefs in the Faith (or Do- 
 
 ftrine) of Chrift, that want 
 
 fanftity and fincereloveto Chrift. 
 
 G j Sun- 
 
8£ The (Rjchec of Cr.tcc. 
 
 flow. 2. Sundry have a form of Know* 
 
 20 * c ' ledge , that want the power of 
 
 Godlinefs. They may digeft great 
 
 points of Divinity in their Studies, 
 
 that are not ruPd by 'em. 
 
 3. Many as to Profe-fion make 
 Gai.6.12. a fair fhcw in the Flefh (and 
 
 Face) that are not for Worlhip- 
 ing God in the Spirit.and Praifing 
 him with their whqle Hearts. 
 Pictures may represent all the out- 
 ward parts of Men ; and Hypo- 
 Deefiaii- crites do the externals of Religion, 
 quti inm. but a Soul and Life within is want- 
 ing. 
 
 4, Men may have defirable 
 Gifts, that have not fan&ifying 
 Grace. But I pafs this, having 
 pointed at it, in what refers to 
 elfeftual Calling. 
 
 And left weak Chriftians,when 
 trying, fhould fet tlie Standard 
 too high, I preient fome Por- 
 tions. 
 
 1. They may have received 
 fanftifying Grace, who are not 
 jrced from all remains of fin. The 
 
 •■ Spirit 
 
The Riches oj Grace. 8 7 
 
 Spirit may be where, the Flefh is, 
 and is lulling again ft it. Being pa.*,. 17. 
 San&ified falls fhort of being 
 Glorified. 
 
 2. They may be San&ified, 
 that are not (as fome others) 
 folaced. Children of Light may 
 walk in Darknefs : God's Law 7 ^ ' 10 ' 
 may be written in their Hearts , 
 that cannot at prefent fb well 
 read it, as to take in much Com- 
 fort. It's a good fign of San&i. 
 fication , when Perfons are for 
 following on to know the Lord, 
 and keeping on in a courfe of (e- J°h l \* 
 rioufnefs, though his comforting ] ^' 
 'em doth not anfwer their de- 
 fires. 
 
 j They may beSan&ined that 
 are often and lorely fet at by Sa- 2 cor. 12. 
 tan. The Ship may be well 7; 
 fraught, at which the Pirate makes c 
 with all his might: Were it empty, 
 it were more likely to efcape his 
 violence. At which of the Saints 
 doth not the Lion roar ? 
 
 £* G 4 4, They 
 
 VICU'XS. 
 
8 8 The (Riches of Grace. 
 
 4. They may be San&ificd that 
 do not at all times equally fhew 
 forth the vertues of fanaifying 
 Grace. As found Bodies, fo fan- 
 ftified Souls are fubjeft to decays 
 and declinings. The Waters of 
 the San&uary may have ebbings. 
 
 JVhat I find Irom one of the 
 f u greateft and beft of Hands, " That 
 * " fanftification is no lefs tlian for 
 " a Man to be brought to an en- 
 "tire refignation of his will to 
 "the will of God ; and to live 
 "in the continual offering up of 
 u his foul in the flames of Love, 
 "as a w T ho!e Burnt-offering to 
 "Chrift. 
 
 I conceive he meant the for- 
 mer Branch concerning what is 
 "wrought in the foul, as to its ha- 
 bitual frame and refblution : And 
 the later concerning ludi heights 
 and raptures (as he and feme of 
 the higheft form among Chrifti- 
 ans) experienced. I would kifs 
 that Man's Feet, than could a (lure 
 me, Iiis Heart did in every point 
 
 of 
 
The Riches of Grace. 89 
 
 of time, and practice of duty, 
 reach To far. 
 
 Do not I find fad complaints S2e $. 
 made by thofe that were of the LifeofAfn 
 Excellent ? And it is thought that ^ffutL 
 
 o and. that oj 
 
 when one or the Ancients at large Afr.srock- 
 gives a curious Draught ( or De- £?"> & c - 
 fcription) of the Gmftici, that ]e ^' 
 is, of the true Chriftian under see Mr. 
 that Name, he intended to fb&P^JS? 
 what fuch a one fliould be : But £#$ 
 who is fb? 
 
 At laid, I will Eg the ftandard 
 as even .as I can, ai?d briefly pofe 
 my Readers. 
 
 And 1. Are your Heads fancH- 
 fied ? It's clear Spiritual renew- j^wr.12.2. 
 ing is feated in the fpirit of the 
 Ivlincl, or in the Soul as to its ap- 
 prehending faculty ; and as to 
 "many, the firft great deleft is, A 
 dear Light was never fet up in 
 Tern. Doth the fight you have of 
 Sins Odioufhefs, ChrifPs Preci- 
 oirfnefs, and the Beauties of Ho- 
 lincfs abide with you ? Do you 
 fee the Image of God's Wifdom, 
 >/7~y Power, 
 
1 
 
 po The Riches of Grace. 
 
 Power, and Goodncfs pourtrayed 
 and drawn on the Holy Scrip- 
 tures ? Do you fee fiich Excel- 
 lency in the Chfiltian Religion , 
 iTbef. 2. that on thataccount you embrace 
 it? Do you eye God in his Word, 
 that you may receive it as fuch ? 
 Are you for mufmg on the tilings 
 of od,efpecially the great things 
 of his Law, and glorious things 
 of hisGofpel ? 
 
 •2. Are your Affe&ions fanfti- 
 
 fied ? As colquj* appears ijr Mens 
 
 Kovtam Faces , fo doth lanftificjtion in 
 
 ™ w ^ .their Affe&ions. Theft Ho more 
 
 ns™* than AQuons fhe\v men to be 
 
 more than men. 
 
 More particularly I ask you , 
 Moth Grace help you in the'Go-- 
 vernmentof tiiofe Atfe&jbns that 
 arelefs governable ? 
 
 Do you watch again ft AniiSaf, 
 left it tranfport you to fpeeehes 
 that are indecent ? 
 
 Are you for turning your for- 
 row into that Chanel which \\ ill 
 turn it to the beft account ? 
 
 2. Are 
 
 £ y 
 
The Riches of Grace. 9 1 
 
 2. Are you for letting your 
 guarding and difliking Aife£tions ir ^/- $• 
 (fuchas fear and hatred) againft 2 
 fin, fbthat youabltain from ap- 
 pearances and occafrons of Evil? 
 
 £ Are you for being publickly 
 afftfted and fpirited ? inwardly 
 concerning your felves in the 
 joys and for rows of %wn ? 
 
 4. Are you defirous tocherifh 
 and increafe I ious Affeftions? 
 Would you fain find your love 
 more moving towards the Lord 
 in defires, andreffing in him by 
 delight? Would you cleave clofer 
 to,and glory highlyer in him, and 
 more referable, pleafe, and honour 
 him ? 
 
 Would you with more defire 
 defire fpirituals and eternals? 
 Would you gladly feel your hope 
 mere lively and purifying ? 
 Would you more experience what so Donor 
 real (or a well-temperM heat of £ rr< ? w : 
 
 the) Affections IS ? Sermon. ■ 
 
 Would you have your Affecti- 
 ons to break out in fenfible and 
 
 fenGtive 
 
9 z The (^ icbes of Grace. 
 
 fenfitive expreffions, fb that your 
 fbrrow for fin might be feen in 
 your weeping Eyes , and your 
 love to God be felt in Holy Rap- 
 tures? 
 
 And if this be lefs attained, 
 
 Are you (as to the rational 
 part and exercife of your Affecti- 
 ons) moft for God and againft 
 fin, fo that you highly value his 
 favour, and diflike its offers ? 
 
 Would not the weaker lort of 
 fincere Chriftians have their Af- 
 feftions more at and in God's fer- 
 vice ? Have they not them to an- 
 fwer, and not onely their Con- 
 fciences to filence, when they go 
 upon Duty ? 
 
 And is it the way of Hypocrites 
 to keeptheir Affeftions diligently, 
 and to mix 'em fb, as to rejoyce 
 with trembling, and to joyn Zeal 
 with Moderation? 
 
 Some may Jay, Are not the Af- 
 
 feflions of unfound ProfefTors in 
 
 3^.27. man y ca (e S much moved? Did 
 
 not Judas fbrrow ? and Felix 
 
 tremble ? 
 
The fetches of Grace. y > 
 
 tremble? and Herod joy? and 
 Jehu fhew zeal ? 
 
 Anftv. The inftances being Scrip- 
 tural, are not to be denyed ; and 
 our own Obfervation may furnifh 
 us with the like. 
 
 This is evident, 
 The Eye of Reafbn well opened 
 may in fundry cafes afteft the 
 Heart; and much more may 
 an awakened Conference on one 
 hand, and a Sermon of Free 5 **™'** 
 Grace on the other, work on Mens f^?, 
 fpirits. 
 
 But the Affections of the un- 
 fbund are rather fenfitive than 
 rational, fudden than fettled, 
 forced than free, temporary than 
 abiding, carnal, than fpiritual. 
 To be fure, there is not in 'em 
 fiich a combination and conjuncti- 
 on as that that was even now °f thu 
 
 , i tm • Mr. Cot- 
 
 point£d at : They are not patient ton ^ eak} 
 under fufferings without forbear- on \jok §. 
 ance of fin ; they do not joyn 
 Holy fear and confidence. 
 
 And 
 
9f The Riches of Grace. 
 
 And whatfoever they pretend 
 to, God is not higheft in their 
 Love, nor is there in 'em an ha- 
 tred of every faille way. 
 
 It may further be laid, Are not 
 good Arfe&ions in good Perfons 
 iliSjecl to dyings and decays ? 
 
 I Anftyer, Alas ! iu's felt they 
 
 are lb; yet there is not always 
 
 Inch a decay of Affe&ions for 
 
 God or agamft fin in drooping 
 
 Chriftians as they imagine. 
 
 There may not be fome fuch 
 
 St? Mr. Natural expreihons of Godly lor- 
 
 dwnes of YOXV ready in Aged Chriftians, as 
 
 Gncn. there were in 'em when they were 
 
 younger ; and yet their Affeftions 
 
 may te moie pure, fblid, and 
 
 itrong than they were before. 
 
 A nd we cannot expe£t thai real 
 ArTe'SHons for God fhoukl be 
 equally exercifed at all times, 
 feeing the Holy Spirit, the firll 
 mover of (and in) 'em, doth, 
 not at all times equally influence 
 'em \ and if he breath lefs in, 
 the ^anftified can lefs breath out. 
 
 O 
 
 i 7 sy 
 
 
The Riches of Grace 9 5 
 
 O that they may more breath af- 
 ter him and his influences ! 
 
 The Third Life is of and for 
 Exhortation. 
 
 Jhe firft branch relpe£teth the 
 unfanftified. 
 
 Be they excited to wait on God 
 in his way, that he would magni- 
 fie his Grace towards 'em in their 
 Sa notification. 
 
 To them the firft Dire£tion is, 
 
 Be they willing to fee that 
 Sanftification hath not reach'd 
 their Hearts ? 
 
 Are they San&ified, 1. That 
 lye, vi allow, and delight in the 
 ways of fenfuality ? 
 
 2. That are ( if not the Firft- 
 born) the Children of Pride, 
 Wrath r and Malice? 
 
 3. That are (even on God's 
 day ) with pleafure Rooting in 
 the Earth. 
 
 4. That love not to wait at the 
 Ppfts of Wifclom's Gates. 
 
 5. 7 hat are not for Sanftifying 
 the Lord in their Hearts, when 
 approaching to him, 6. That 
 
cj 6 The (Rjcbes of Grace. 
 
 6. That arc not for watching 
 over their Hearts, Tongues, Ears, 
 and Hands, &<\ 
 
 7. 1 hat have not the Death of 
 Sin and Life of Righteoufnefs in 
 their defign. 
 
 How can fuch Per Ions count 
 themfelves among theSan£UHed ? 
 
 The Second Direction. Study 
 they the miiery of an unfanffi- 
 fled ellate,whilell Self fits upper- 
 moft, and hath the reipeQ: which 
 God fhould have, and that with 
 aljowance ? 
 
 1. Are not all their enjoyments 
 Dm. 28. unfanaiHed? Are not their Ta- 
 2>3* 2 hies, Beds, Fields, and Shops a 
 
 (hare to 'em? Is not a Curie on 
 their All, even their Bledings ? 
 
 2. Are not all Creatures right- 
 ly laid to be Enemies to 'em, as 
 it were envying 'em the help they 
 afford 'em? v o that God caufeth 
 
 Mr. T. 
 
 so'BmLrSun tofhine, and Rain to fall oil 
 
 ( as fbme «;lofs on it ) forceth the 
 
 \-e^com£ > em : Would they not readily 
 
 miff**?. ta ' ic a Commiflion to make an 
 end of 'em ? 3. Da 
 
The Riches of Grace. 97 
 
 5. Do not their doings tend to 
 their undoing, Whilft they blefs 
 themfelves in 'em, and fay, They v 
 
 ftiall have Peace, though they 
 want Grace? 
 
 j. Will not their Sufferings be 
 as the Porch of Hell to 7 em ? As 
 they are judged of the Lord, fhall 
 they not be condemned with the 
 world ? 
 
 4. May not Death (as the King 
 of Terrors ) be at their Doors ? 
 If they dye as they live, will not $ ob l8e 
 their vain hope be turned into the *' 
 blackeft defpair ? Will not their Vh,& 
 flafhy joy iifue in everlafting fbr- 7 ^' 
 row ? Can they elcape or endure 
 wrath? May they never make 
 t ry a 1 thereof ! 
 
 The Third Direction. Reft they 
 riot till they find a kindly and 
 deep work of Humiliation on 
 (and in) 'em. May their Hearts 
 wifli that their Heads were as 
 waters ! Is there not a caufe ? 
 
 Man was inverted with Holi- 
 nefs, he diverted himfelf of it 5 
 * H there 
 
98 y Ibe Quiches of Grace. 
 
 j^w.5.12. there is a Spring of unholinefs in 
 him. This matter of Mourning 
 is common to them with others. 
 And hath not their a&ual of- 
 fending been accented and ag- 
 gravated beyond ordinary ? Being 
 aftfer Calls, and againft much 
 Light and Love, againft the ftri- 
 vings both of God's Spirit and 
 their own. 
 
 Hath not unholinefs cleaved to 
 their holy things ? Hath not their 
 Silver been mixed with drofs ? 
 And their very Praying favoured 
 of the VefTel, and had a tin&ure 
 of the Corruption of their Hearts 
 in it ? 
 
 Shall not thefe things among 
 others be taken up (and written) 
 for a Lamentation ? 
 
 The Fourth Dire&ion. Defpair 
 they of fanftifying themfelves, 
 though there are found thefe Ex- 
 hortations , Wajh you, make yon 
 clexn. 
 i\.u 1. 16. Thefe fet forth God's Autho- 
 !**■ l ' rity and Man's Duty, and are ufed 
 
The Riches of Grace. 99 
 
 as means through which Grace is 
 given, and drive Men to beg it ; 
 but they are not meafiires of mans 
 ftrength, nor do they {peak a 
 natural power to fpiritual good 
 in 'em. 
 
 Men are to ufe endeavours, and 
 to defire that God would give ef- ^ 
 ficacy. They are to lye at the 
 Pool and wait, that God would 
 put 'em in, and wafh 'era. 
 
 The Fifth Direftion. They 
 are to rejoyce that though they 
 have not a power tocleanle them- 
 felves, they are under a poffibility 
 of being cleanfed. Graces Arms f£*'* 
 are long, and withall open, and 
 no Heart of ftone is too hard for 
 it to work on. 
 
 The Sixth Direftion. They 
 are to go immediately to Chrift, 
 and through him as Mediator for 
 the fan&ifyihg fpirit. His Soul 
 was made an Offering that heifefri*! 
 might fee ( and enjoy ) an Holy 
 Seed. May they be earned with 
 the Father, that they may be of 
 H 2 that 
 
loo The Riches of Grace. 
 
 that Seed ! Ple^d they before 
 him their great want, and the de- 
 fire of fupply he hath wrought 
 in 'em, and the Praife that will 
 redound to his great Name. O 
 that they were importunate ! 
 - ■ The later branch of th6 Ex- 
 
 lafi. hortation is to the truly Sanftified, 
 ml. 4.2. long they that they may be more 
 throughly fb. 
 
 Firft, That all Graces may be 
 and grow in their Hearts. 
 ' Particularly, 1. The Mother- 
 Grace of Faith. 2. The Rooting 
 Grace of Humility. 3. The Li- 
 beral Grace of Love. 4. The 
 Supporting Grace of Hope. 5. The 
 Enlarging Grace of Joy. 6. The 
 Balafting Grace of Fear. 7. The 
 Quieting Grace of Contentment 
 (that is, that caufeth it.) 
 
 Secondly, Long they thatHo- 
 lincfs maybe more exercifed in 
 \^ ' V their Lives ; in Clofet, Houfe , 
 and Temple; in Travels and 
 Trades, yea in all manner of Con- 
 ver fation. The more they are 
 
 San&ified, 
 
The Riches ef Grace. x o I 
 
 Sanftified, i. the more God will 
 be Glorified, 2. the greater Glory 
 will fall to their fhare. ^ - 
 
 The laft Ufe is for Confblation. 
 May they that have Holinefs take 
 comforf 4 Is it not their Portion- 
 and Peculiar ? Light is fbwn for 
 ( if not reaped by ) the Righte- 
 ous. 
 
 He that is their San&ification vfarr 
 is their Righteoufhefs, and will be IU 
 their Redemption. He will free 
 'em from evil, and put 'em into 
 the fulleft fruition of that good 
 that is latisfying, and will be 
 everlafting. His Atigels fhall 
 keep 'em in the way, and carry 
 'em to Glory at their End./vi^ 
 
 H ? 7fc 
 
102 
 
 The Ninth Inftance 
 
 O F T H E 
 
 RICHES 
 
 F 
 
 GRACE: 
 
 T W I T, 
 
 God the Vathers Com- 
 forting Verfons. 
 
 2Thef. 2. 1 6. 
 
 Jnd given us evtrUfling QcnfoU- 
 tion through Grace. 
 
 Herbert^ ^ nifters in their Preaching 
 Met to fliould fbmetimcs intermix * Ex- 
 toTcmpie. h or tations to Men, with Suppli- 
 cations 
 
The (Riches of Grace. i o 5 
 
 cations to God ? Did not BlefTed 
 Paul that hath long been thought 
 an excellent Example to (and 
 for) 'em, lead in this good way 
 of Preaching ( in part ) Prayer^ 
 wife? Should not they that are ifa. 48.17, 
 Teachers throughly learn (and 
 bear in mind) that God onely 
 teacheth their Hearts to Profit ? 
 
 As we in the Text and Context 
 find St. Paul at his Prayers, fo 
 we will firft note the Perfbns 
 Prayed to, to wit, more than 
 one of the Perfbns in the God- 
 head, our Lord Jefus Cbrifl^who 
 is God, and God the Father. 
 
 Here the Lord Jefus, the Se- 
 cond Perfbn in the Trinity, is 
 placed before the Father, who yet i 
 
 in order is the Firft Perfon. And 
 hence one of the Ancients takes Chryfc- 
 upthofe who argued againft the \^ d 
 Deity of Chrift, becaufe in th&mfw 
 form uled in Bap x tifm, the Father ] l ^ l f 
 is named before him ; and is not^^ 
 the Proof ( here found ) that &c. 
 Chrift is very God, very ftrong ? 
 H 4 Is 
 
1 04 The Riches of Grace. 
 
 Is he not mentioned as, 1. The 
 Obje&of Prayer. And 2. The 
 Fountain of Grace? And who 
 can be fo that is not God ? 
 
 The Second thing we fhall ob- 
 ferve, is the matter of the Prayer, 
 or things Prayed for : 
 
 To wit, 1. Comfort; and that 
 fuch as will reach and reft in the 
 Heart. 
 
 2. Eftablifhment in Holinefs. 
 * Peace and Power are a lovely 
 Couple. 
 
 The Third Ohfervable is, the 
 great ground on which was Built 
 the good Iran's Confidence, that 
 he fhould prevail in and by his 
 Prayers ; that is, the love ( and 
 free grace } of God ; which did 
 break forth, 1. In the beftCon- 
 fblation. 2. In the hope of the 
 Glorification of the believing 
 TbtfjalomAns. 
 
 1 he pre lent Point or Do&rine 
 is, The free rich Grace of God 
 the Father dotli fhew jt felf in 
 the Conlolations he gives to his 
 People. It 
 
The (Riches of Grace. 105 
 
 i It cannot well be doubted, that 
 the Grace we here read of hath cowep 
 relation to the Conioiation as well eao 
 as to the good hope that Hands 
 near it : Both are free gifts. 
 
 The Comforter is given, as 
 through the Son, fb from ( and j bn 14. 
 by) the Father; and furely then 16. 
 hisComforts are fb. As God the 
 Father is the God of all Comfort ? *£• u 
 his Grace moves him to be fb. f 
 
 And of this there are feveral Dc- 
 monftrations. 
 
 The tirft whereof is drawn 
 from the very Nature of Com- 
 ,-fort. 
 
 1. Comfort is the ftay, ftaff, c^firw 
 fupport, and uphold of a Perfbn, %$%$* 
 of his Heart efpecially. t)oth aifc/iz? 
 not the Word favour this faying, '}£ ^ 
 whileft it carries in its Notion^, 
 ftrength of (or to) the Heart? 
 And\io we not in the Context 
 read of the Heart as the (eat and 
 fubjcct of Comfort, in the Prayer 
 . put up by the Apoftle, when the • 
 Lord laid. He would fhcak com- 
 fortably 
 
1 06 The Riches of Grace . 
 
 Htf-Ln. fortably to bit Church \ feme reatf 
 it, (peak to her Heart. Is not 
 this Wine generous ? Is not this 
 Cordial reviving ? 
 
 2. Comfort (as far as it goes) 
 
 2cot. 74. carries the Heart above weights 
 (and preffures) that have Jyen 
 on it. The ftate out of which 
 the Comforted come is not feldom 
 a troubled ftate. This Oyl is 
 poured into broken Veffels , or 
 Spirits. They who are come 
 to it have gone away by the 
 94 , weeping-crofs. Hear a Man of 
 Experience telling you, that a- 
 midft his troubleibme thoughts , 
 and many of 'em, God's Com- 
 forts delighted his Soul. This 
 Sun-fhine is in and after Winter : 
 This Tree of Life fweetens Wa- 
 ters of Mar ah. Are not the Con- 
 folations of Martyrs noted as emi- 
 nent ? Have not their Joys been 
 feen by the light of confiiming 
 Flames ? Now, what hand fhort 
 of that Free Grace can reach mens 
 hearts, and that in their deep di- 
 ftreffes? The 
 
The (Rjches of Grace. 107 
 
 The Second Demonftration is 
 fetch'd from the neareft and mod 
 immediate Spring of Comfort, 
 to wit, the Holy Ghoft. Did 
 not the Father and the Son fend 3°** U- 
 Comfort by the Spirits hand? &i 5 . 7> & 
 He, he (in a way of eminency) o^*W 
 is ftyled the Comforter. Joy is ™* 22> 
 not cuiely a Fruit of the Spirit , 
 but one of the firft-fruits there- 
 of. 
 
 Now, it is clear as the day, 
 the Spirit is a moft free Agent ; 
 he is the Wind that blows when . 
 (and where) helifteth. And as f^. I4 * 
 he proceeds from the Father to <foVw- 
 carry on his Childrens Comfort, 
 fo he proceeds from his Grace. It 
 is exprefly Grid, He is given. 
 
 The Third Demonftration is 
 from the way and manner where- 
 in Comfort is (ordinarily) con- 
 veyed and derived from the higheft 
 fpring of it. 
 
 1. Is not Comfort the Child 
 and Fruit of the Promile orPro- 
 mifes of God? Have not- the 
 
 thou- 
 
1 08 The Riches of Grace. 
 
 thoufands of Ifrael found thefe 
 Breafts Breafts of Confblation ? 
 Doth not God create the fruit of 
 the lips, Peace, Peace ? Is oot the 
 Manna of Joy taken out of the 
 Ark of the Covenant ? Did not 
 *f*i. up- David feel that this was his Com- 
 * ' fort in his Affliction ? God's 
 Word (his word of Proraife) 
 quickned him. 
 
 2. Comfort comes as a return 
 of Prayers. Is not this Blefled 
 boon received from the King of 
 Heaven's Hand, by thole that are 
 on their knees? One that wit 
 Tjai.%^%. we ]| vers \| in thefe matters, was 
 
 refblv'd in that pofture to hear 
 and hearken what God the Lord 
 laid to him, for he well knew he 
 was tried to (peak Peace to his 
 Praying People. 
 
 Now, to the confiderate it is 
 caiiiy made out, that Promifes 
 arc Wombs of Mercy, and * Pa- 
 s of Grace ; and as for Prayers, 
 they who are b^ll at' 'em, under- 
 ftantf, that Grace, Free Grace' 
 
 and 
 
 * So Dolor 
 Spur Row. 
 
The Riches of Grace. i o 9 
 
 and Mercy is the beft Plea they Ffauit.ti 
 can ftand on. 
 
 And lb comes the Fourth De- 
 monftration, That the hand of 
 •Grace is in the diipenfing of Com- 
 fort, will be more made out when 
 the excellency of it is further ma- 
 nifefted. 
 
 i- Is not Comfort one of thofe 
 favours which are more immedi- 
 ate? Is it not a ftream clofely 
 united to the Fountain of Life? Zilr.51.12. 
 Is it not claimed by God as one of ['^V^ 
 his Prerogatives ? as a flower of^«*w, . 
 the Crown, to give Comfort ? Is Kkt ~ &$ 
 it not an a£t of Supremacy, and f " I59 ' 
 Omnipoteney ? Are not the prints 
 of his hand on it ? Now, what 
 fhould move him to make fuch 
 impreffions fave his Grace ? 
 
 2. Is not Confblation one prime mfIt t ^ 
 part of the Kingdom of Heaven ? 
 It confifteth not in fuch low things 
 as Meats or Drinks, but as in 
 Righteoufnefs , fb in Peace and 
 joy in the Holy Ghoft. As in 
 Heaven there are whole Rivers 
 
 of 
 
 17. 
 
1 1 o The ^tches of Grace. 
 
 of the pureft Pleafures ; fb in the 
 Comforted Soul on Earth, there 
 flow iome iireams thereof; and 
 fo Comfort is as the Suburbs of 
 the City of God : And are not 
 theft beginnings of Heaven iflues 
 of Grace ? - 
 
 5. Is not Comfort fitly com- 
 3& Mr. pared to that clear Light, by the 
 
 Bridges r , iD l ] 
 
 wmyTtxt. means whereof the writing ot 
 God on Man's Heart may be bet- 
 ter read ? Are not the Graces of 
 God heft dileovered (and de- 
 cerned) through thefe fhines? 
 When the Soul is in the dark, the 
 good which is in it may not ap- 
 pear. Who can read Evidences 
 
 iCcr. ?. without Light? When Peribns 
 know the tilings that are freely 
 given 'em of God, they are greatly 
 beholden to the Comforting 
 Spirit; and have we not prov'd 
 him to be the Spirit of Grace ? 
 
 4. Is not Comfort, when k 
 fhews it felf in the way and walk 
 of the i ioiis, an honour to their 
 Holy ProfelFion ; yea, and an 
 
 allure- 
 
The (Rjches of Grace. 1 1 1 
 
 allurement to others to joyn them- 
 felves to 'em ? Doth not this beft See the ex- 
 kind of Mufick draw Company c jj ler f Dr * 
 to it r They bring up a good Re- on j c is 9 . 
 port of the good Land, and are it* 
 as Bleiled, fb Bleflings, who* walk 
 in the light of God 7 s countenance? p M 8 9* 
 When the Churches had together l5 * 
 with the fear of God the Com- 
 fort of the Holy Ghoft, they were 
 both edified and multiplyed. 
 
 The laft Demonftration is de- 
 rived from the confederation of 
 thofe who are the fubje&s ( and 
 receivers ) of Comfort ; were it 
 not from Grace ? How is it that 
 fbme troubled ones are Comfor- 
 ted, when others never arefb? 
 How is it that fome of God's Peter »a 
 Children receive it fboner andJ^J?^ 
 fuller than others ? How is it that wis not. 
 on one is the Garment of Praife, f?b* %H 
 when on others abides the fpirit 
 of Heavinefs ? That he is taken 
 into the Banquetting-hou(e,when 
 others are fcarce admitted to peep 
 into it? How is it, that Jacob's 
 
 God . • 
 
i 112 " The. (fijches of Grace. 
 
 God feems fometimes to do as 
 Jatob did ? who iri Blefiing his 
 Grand-ions erofs'd Ivs Hands, 
 laying the right on the Head of 
 the voungcr. Are not fbme An- 
 Chriftiaris kept longer un- 
 der down-caitings, when later 
 Converts meet with liftings up ? 
 
 I hey whole Lot falls among 
 Mourners, have no caufe to mur- 
 mur; a caufe for their Mourning 
 is 'within themfelves : but thole 
 th.?t tare better, that drink Wine 
 wdi refined , when others are 
 thinly, flioujd not befilent, but 
 praife the God of Grace. 
 
 If it be (aid, fbme Chriftians 
 \ \\{> tG7 [ are more meet for Comfort. I fay, 
 they'are made lb, not Born lb; 
 and Graces hand is in it. 
 
 True it is, in order to being 
 comforted, . 
 
 i: Perfbns are humbled , fow- 
 ?hii.i?6. ffig rii Tears before they reap in 
 
 . - And 2. They "are cleanfed ; 
 ~jj% Purity fore-runs Peace. Tilth 
 
 and 
 
The Riches of Grace. 115 
 
 and not onely guilt is taken away, ^ m - *4* 
 that anguifh may be fb. 
 
 3. They have fbme confidera- 
 ble Victories. To him that is in ^ 2 ' 7 ' 
 the way or overcoming, is the 
 Promile of hidden Manna made. 
 Yet this hinders not Comfort's 
 being from Rich Grace, feeing- 
 Humility, Purity, and Viftory 
 are all from it. Is it not double 
 Grace to give prepared Hearts 
 and joy into 'em ? l 
 
 And fb the fir ft Inference is L 
 They who know from Experience 
 what it is to be comforted, fhould 
 be great Admirers of Free Grace. 
 Are they not great Debtors to it ? 
 They have before been fhewed , 
 that they are ; and the more they 
 give glory to Grace, the more 
 hopes there are they fhould jvalk 
 in the fhine, and not in the fhade, 
 and that their Light fhould be 
 more lafting. 
 
 The Second Inference is, They 
 
 that are mod Comforted, and can 
 
 fay (as the Martyr did) He is 
 
 I come I 
 
114 ^ e ^ches of Grace, 
 come! He is cornel with chcar- 
 ing, fhould walk humbly and 
 thankfully. 
 
 i. Should not Humility be 
 
 i *«• 5-5- their daily Cloathing? What 
 have they that they have not re- 
 
 i cor- 4.7. ceived freely ? Are Comforts the 
 improvements of ^Nature ? Are 
 they not the vouchfafements of 
 Grace ? The higher they are as 
 to their advancement from God, 
 the lower they fhould be as to the 
 abatement of themfelves. Do 
 not the Boughs that are laden 
 with Fruit bend towards the 
 ground ? Who made them to dif- 
 fer ? They will not oiler to fay, 
 they themfelves did. If they 
 
 p'i! -0.6. ft roa k themfelves becaufe their 
 Mountain ftands ftrong, may not 
 the next Nevvs.be, that God hides 
 his Face, and they are troubled ? 
 Will God endure to fee Comfort 
 made fuel for Pride ? 
 
 2. Should not their Hearts be 
 raifed in thankfulnefs ? Should not 
 their Tongues be finging ? Should 
 
 not 
 
The Riches of Grace* 1 1 5 
 
 not Comfort that rifeth from 
 God's grace be returned to his 
 ...glory ? Miould not they who have 
 * in 'em the Oyl of gladnefs, have 
 on 'em the Garment of Praife? 
 When they have the fweet,fhould 
 not God have the honour of their 
 chearfulnefs ? Are not Mercies 2C6r ' l $> 
 moft likely to be lading that are 4 * 
 worn with moft gratefulnefs ? Is vecurfus 
 not Thankfulnefs the ready road & 1 "!** re ' 
 to thriving r They who having tiartm.. 
 gone down to the deeps , have 
 f een the Wonders of Heart-chear- 
 ing Grace, fhould cry out, O that 
 Men would praife the Lord for his 
 goodnefs ! Songs of Thankfgi- p I a1 - I0 7- 
 ving become thofe that with joy - 
 draw the Water of Life. 
 
 The Third Inference is,It is no 
 wonder they are unacquainted 
 with Comfort, and have none 
 worth having, with whom thr, 
 Grace of God (and its bleffed 
 workings in his peculiar ones ) is 
 at an undervalue. Do not Grace . 
 and Peace go hand in hand ? Can &p a jjil'. 
 I 2 Aran- 
 
1 1 6 TJ?e Riches of Grace. 
 
 ftrangers to the former intermed- 
 dle with the later ? 
 
 i. Can they have Peace with 
 God, that are at Peace with any 
 fin,be it Pride,Worldlinefs, or Vo- 
 luptuoufnefs ? The Spirit (peaks 
 exprefly, There is no Peace ( none 
 of the right kind) to the nicked. 
 
 2 . Is their Comfort right,whofe 
 Comfort hath its firft (and chief) 
 rife from nether Springs ? Is their 
 Note worth hearing,who fing the 
 Song of that deluded Worldling ? 
 Souls be of good cheer , yon have 
 Goods liid up for many Tears* Are 
 they not ( as he was) wrong in 
 reckoning ? May not a Day ( or 
 Night) bring forth the drying 
 up of the ft Wells ? Whileft they 
 run, can they throughly refrefh 
 the Soul ? Doth a Man's Life lye 
 in the abundance of what is un- 
 laftipg and tmfatisfying ? 
 
 3. Is their Confolation Heaven- 
 bDrn, who know not what Con- 
 v r iftion of and Contrition for fin 
 jmeaneth ? Who that is Spiritually 
 
 wife 
 
The Riches of Grace. i ! 7 
 
 wife values that Peace that is 
 taken up at a Man's Feet? Is it 
 not dangerous to follow fparks of 
 ones own kindling? The further 
 they are followed, the greater the #*• ^°- 
 danger is ; will not the upfhot be 
 lying down in lorrow? God's 
 way is to heal the broken in heart. ? ^ I4?t 
 It is fad when all the joy that 5. 
 Perfbns have is from their not 
 heeding the fadnefs of their Con- 
 dition ? 
 
 4. Is all Comfort to be refted 
 in, which had fbme troubles be- 
 fore it ? Do all come out of Pri- 
 fon at the right Door ? 
 
 1. May not that which with 
 fome paiieth for Comfort, be the Bridges. 
 Daughter of Time, and not of 
 Grace ? Troubles may wear off, 
 
 that are not by Graces Hand 
 fetch'd off? 
 
 2 . May not the ftream of trou- 
 ble ceafe to run, though Grace be 
 not caff into ,the Fountain of the 
 Heart ? May not fome that are , 
 Wounded run to the World ( if 
 
 I 3 n° c 
 
nS The Riches of Grace. 
 
 not to a worfe place ) for a Cure ? 
 nciucmt'i ; ^ ome drown their troubles in ex- 
 &c. ceflive Cups. 
 
 3. May not fome have a Com- 
 fort that is rather from their for- 
 row than from Grace ? Do they 
 not fet up their forrow in Chrift's 
 place, as if it could fatisfie God, 
 or fave them ? 
 
 4. May not fbme rather like 
 Philofbphers Argue themlelves 
 out of trouble from lower Topicks 
 or ways of Reafbning, than like 
 Chriftians, pray and wait that 
 God would fend the Comforter 
 to 'em. What (fay they) to be 
 troubled is to be poor Spirited ; 
 it becomes not Men of our Birth, 
 Place, and Parts. 
 
 Is it not well written,thatmany 
 upright ones fee not the ground 
 they have for comfort, and un- 
 fbund ones fee not their matter of 
 forrow. 
 
 Be it known, 1 . Graces way is 
 to give Joy to fuch as will highly 
 prize it, and be loath to.abule it : 
 
 J" y* 
 
Tlie Riches of Grace'. 1 1 9 
 
 It foftens the Heart, that it may P/i/.s**. 
 be readier to receive and retain 
 Joy better. 
 
 2. Grace keeps thole from over- 
 minding vain Jollities, that are 
 filPd with pure joys.TheJovialneli 
 of many is compared to fired 
 ftraw, which makes fbme flafhes, 
 but leaves black afhes behind it. 
 
 O that all thofe who have layen 
 out of the Road of Grace, were 
 willing to bring what is called 
 Comfort to the Tryal ! 
 
 And fb the Fourth Infererence 
 is, All of us fhould enter into a 
 moft ferious fcrutiny ( and en- 
 quiry) whether Grace hath come 
 in a comforting way to us. 
 
 Some may wonder at this word, gidd /«* 
 and fay, this Life is lefs ufeful, if jft*f* 
 not ufelefs- Is not Comfort eafily 
 difcernable ? Doth it not ftrikeon 
 fenfe ? Will it not like fire fhew 
 itfelf? 
 
 To which I fay, As thefe are 
 
 falfe fires, lb there are falfe joys. 
 
 There may be fire that holds in 
 
 s -/ I 4 when 
 
1 2 o The (Riches of Grace. 
 
 when it flames not out ; and there 
 may be flafhes, where there is no 
 abiding fire. 
 
 Accordingly, there may be the 
 truth of Comfort without the 
 height of it , and there may be 
 appearances of it without the 
 truth thereof. 
 
 Left God's Children fhould 
 ^*x throw away their Bread, I lay 
 V down fome Rules. 
 
 i. They may have Comfort , 
 that make no great noife of it. 
 Waters may be deep (and fweet) 
 that are ftill. 1 here may be good 
 Wine where v no Buflh is hung 
 forth. Manna may be hidden. ^ 
 
 2. They that arc Comforted 
 are not always wrapt up and Ra- 
 "vilhed. There are (laid one 
 whole Book excells) three de- 
 grees of Comfort, Peace, Joy, 
 and Triumph. They may fiand 
 on th£ Ipweftftair, that ftundat 
 a diftance from the hfgheft. Every 
 Saint is not (as St. Paul was) 
 taken up into the third Heaven. 
 
The Riches of Grace. 1 i 1 
 
 All cannot well deal w 7 ith Rap- 
 tures; one that had s;reat ones , see the up 
 cry'd, Hold thine hand, Lord! tht™£g*f 
 Clay Vtjfel mil break^ Soul-rtfl is Lives, 
 fweet, and pure Joy folid.^nd ChrrJPs P- 2l 3« 
 ■Banqnetting-hou>fz h <th loner Rooms. 
 j. Their Comfort may have 
 been found who find no fmall 
 abatement of it. The Moon may 
 have fhone bright, though it fuf- 
 fer a prefent Eclipfe. They may 
 have feen the Sun's face, that fee F J al * 5 °* 
 interpofing Clouds. David once 
 enjoyed the joy of God'sSalvation, 
 though he was put to beg the re- 
 ftoringof it. The Grace of Com- 
 fort may be removed, where the 
 ground of it remains. The Lord 
 may feed his Children gracioufly, 
 and yet not always give 'em Dain- 
 ties : Sweet- meats are not ufually 
 the firftDifh, or yet a ftanding 
 one at God's Table. Pau/^thzt had 
 been in the third Heaven, knew 
 what it was to be taken down. 
 
 4. They may be Comforted 
 that have an Holy Jealoufie, left 
 
 their 
 
i 2 z The Riches of Grace. 
 
 o their Comfort be not of the right 
 a i ' 'ftamp. There is an Holy trem- 
 bling that attends rejoycing, and 
 refines it. Sufpicions may arife, 
 that have refpe£l to God's Ho- 
 nour, and Fears may lay fair for 
 ifai 119. a Blading, provided they be join- 
 ed with diligence and watchful- 
 nefs, and fence the Soul againft 
 fin. 
 
 And left Dogs fhould run away 
 with Bread that deferve blows, 
 I propound other Rules. 
 
 The fir ft is, They may make 
 
 large Narratives of Raptures and 
 
 Revelations, that are ftrangers to 
 
 # b2 the joy of the Lord. Did not 
 
 fAcuiml Balaam fpeak loud of his Vifions ? 
 
 j?« f° rM ' Do not empty Veifels louud ? and 
 
 Waters that are ebb (and run 
 
 low) may be heard far. Blazing- 
 
 ftars may call forth Speflators , 
 
 and Hypocrites proclaim their 
 
 Coodncfs. 
 
 Secondly, Their Comforts may! 
 fcem high, who are at a want of 
 fuch as are good. An Koufe may 
 
 xtov. 20. 
 
The Riches of Grace. 1 1 5 
 
 be raifed, that is bottom'd on the M &* 1 
 Sand. 
 
 This having been met with be- 
 fore, I here pais it, and proceed 
 to put Queftions, by which we 
 fhould pole our felves. 
 
 The firft is, Are we well en- 
 lightened ? Comfort is called ?M 97- 
 Light; and fb never goes before llm 
 or without it. Have we after 
 dilcoveries of the corruption of 
 our Natures, and deep Humilia- 
 tions confequent thereon, had a 
 difcovery of the good name and 
 gracious nature of God that com- 
 forts thofe that behold his Glory 
 in the face of Jefus Chrift, out 
 of whole Wounded Sides and Soul 
 true Comfort flows ? Are we put 
 to the wonder, that fuch Grace 
 was fhewed to fuch as we are ? 
 
 2. Are we much led to (that 
 we may lye at ) thole upper- 
 fprings of Comfort, Chrift's full 
 Merit, and his Fathers Free Mer- 
 
 cy ? 
 
 Have 
 
124 The % khcs of Grace. 
 
 3. Have we a real value for and 
 love to thofe Ordinances,througli 
 which as Chanels Comfort ufech 
 to* flow ? Are not the Breafts of 
 Confblation fweet to thofe that 
 
 P f d ! m I19 , tafte 'em ? Is not the fruit of the 
 5°« lips and Gofpel-Miniftry pleafant 
 to thofe that have found it Peace, 
 Peace ? Is the outward Seal to 
 which Cod fbmetimes lets the 
 inward one, in requcft witli us ■? 
 Do we prize thofe golden i ipes 
 through which the Oyl of Com- 
 fort runs? 
 
 4. Cau we (particularly) (peak 
 of the excellent Ufes which God 
 hath made his Word of in order 
 to our Comforting? Can we de- 
 
 r ^ /# I19 clare the words whereby God' 
 humbled us, and fo laid us nearer 
 to Comfort, and the words on 
 which he caufed us to hope when 
 we were difcouraged. 
 
 5, Is our Comfort a fpecial 
 Friend toHoIinefs? Did not the 
 Church that walked in the com- 
 fort of the Holy Ghoft, alfo walk 
 
 4 * in 
 
 119 
 49. 
 
 Ails y.y 
 
 r>* /*s/:is /v^kA j 
 
The Riches of Grace. 125 
 in the fear of the Lord ? Is not 
 the joy of the Lord the Souls ( and Keh w- 8 
 Saints) ftrength ? Holding up I0 ' 
 the hands that hang down, and 
 putting Power into feeble knees. 
 It's falfe Joy that is a Neighbour 
 and Friend to loofhefs : In Hea- 
 ven full Joy takes away fin, on 
 Earth true Jov abates it vigour. 
 
 6, Is our Comfort much op- 
 pofed by Satan ? As an eafie get- 
 ting, fo an eafie keeping of Corn- 
 fort renders it fufpicious. He 
 that Accufeth the Brethren to 
 God, will Accufe 'em to them- 
 felves. Do not God's comforted F{ - v ' l2# 
 ones find this Lion and Serpent in 
 
 the way ? : ' *— ~ 
 
 7. Are wc for exercifing depen- 
 dence on God the Father through $ ohn I4 , 
 the Son, that he will pour his 16. 
 Spirit on us, who is the imme- 
 diate Author, and withalfthe up- 
 holder of true Comfort ? 
 
 Do not weak Chriftians Hearts 
 work (at leaft breath) this way? 
 Are any Hypocrites follicitous a- 
 bout thefe things ? The / 
 
1x6 The Quiches of Grace. 
 
 The Fifth Inference is, Thefe 
 doubting, drooping Chriftians, 
 to whom Moneths (it may be 
 Years ) of trouble Jiave been ap- 
 pointed, fhould not draw this 
 harfh conclusion, That they fhall 
 go down in fbrrow to theirGraves. 
 Have they ftudyed the Doftrine 
 of ■ Grace throughly? And well 
 weighed that Grace is the Source 
 and Spring of Comfort ? Though 
 their back-flidings look on 'em 
 ^ p with a frightful face, and they 
 0;.H'4« cr y ?we nave finned agairift Grace ; 
 yet having Godly grief and fear 
 wrought in 'em, they muft not 
 Jay, they have finn'd it away, it 
 will never afford 'em one glimpfe 
 of Comfort. It is true, in Ju- 
 ftice God might deal fo, but to 
 determine he will fb deal, 
 
 i. Is point-blank contrary to 
 Holy Writ. Hath not God, who 
 3^.3.22. faith, Return ye back-flidm? Chil- 
 dren , fa id, / mil heal your back- 
 (lUingSy and for encouragement 
 added, and love you freely? 
 
 1 *'f-<i<K? Andl 
 
The Riches of Grace. 1 27 
 
 And 2. It's againft feveral great 
 inftances of God's gracious pro- 
 ceedings* Did not Peter and Da- 
 vid receive great falls, and yet 
 receive healing ? 
 
 I enquire, 1 . May not the Lord, 
 when he hath ftaid fbme longer 
 than ordinary, be waiting for a 
 feaforv (and fit time) to give 
 Comfort in ? 
 
 2. Doth not a waiting frame, 
 
 and flaying for the appointed time / ^' 3 °* 1 8 
 of the Vilion , and keeping to 
 Duty, though Comfort come not 
 in (b foon as defired , lay the 
 waiter nearer to BlefTednefs ? 
 
 3 . May not the dawning of the Fo p 
 day of Comfort be neareft, when br*t lux. 
 the Night hath been long, and 
 
 the darknefs is greateft ? 1 he Sun ^ l $ 
 may fuddenly break through thick 
 Clouds, and God in Wrath re : 
 member Mercy. 
 
 The Sixth Inference is, They 
 with whom the Confblations of 
 God have been counted a fmall 
 thing, lhould with ail fpeed in 
 
 his 
 
 tens- 
 
1 2 8 The fyjcks of Grdce. 
 
 his way wait that Grace would 
 communicate to 'em. 
 
 Some Dire&ionsl lhall direft to 
 their Ears ( or E yes ) God carry 
 'em to their Heart^that they may 
 to Eternity blefs him for 'em. 
 
 The firit Direction is, Be they 
 convinced, that the belt Comfort 
 and their Souls are yet ftirangers. 
 
 And is not this apparent ? 
 
 Seeing, i. They can (in their 
 ordinary cour fe ) take pleafure in 
 ways that are foul and unholy : 
 Do they not mifcall ftollen waters 
 Iweet ? And promife themfelves 
 Peace,though they walk after the 
 imagination of their Hearts, and 
 add Drunkenneis to Third, and 
 Uncleannefs to that ? Are not the 
 black fpots of Swearing, Curfing, 
 Defaming, &c. on their Tongues ? 
 
 2. They allow their Hearts to 
 run inordinately after (and reft 
 contented in) under-moou earth- 
 ly Comforts. Were they cloathed 
 with the Sun, would they not be 
 fdr having the Moon (or. the 
 
 i ^ /? WorH 
 
The Riches of Grace. 1 29 
 
 World that is like it in chaoge- 
 ablenefs) under their Feet? where- • ; 
 as it is over their Heads, yea, in 
 their Hearts : It fhould be ufed 
 for God, but is enjoyed and pur- 
 fued inftead of him. 
 
 3 . They either flight (or {lightly 
 life ) thofe lnftitutibns of God, 
 in the Ufe whereof found Com- 
 fort is found ; they ufe 'em not as 
 helps to the honouring arid en- 
 joying of God, 
 
 The Second Dire&ion is, Set 
 they themfelves to the ftudy of 
 the lamentablenefs of their Cafe, 
 which is fo much worfe bccaufe 
 they fee not the evil of it. Their 
 falfe cry, Peace, Peace, ftrikes 
 fadnefs into all honeft Hearts: 
 Their Peace merits not the name, 
 it hath but the fhadow, and wants 
 the fiibftance of Peace. It is not 
 full, and it will not be final. This 
 Lightning will be followed with 
 a dreadful Thunder-clap : What #*• *o. 2* 
 will they that truft to it do in the 
 day of Vifitation, which maybe 
 at hand? K The 
 
I $ o Tl?e %iches of Grace. 
 
 The Third Dire&ion. Make 
 they full account that it is onely 
 in a true and through Converfion, 
 that a ground-work is laid for 
 right Confolation. Cordials are 
 not for all Stomachs, nor for any 
 that are uncleanfed. God is Li- 
 beral, but not Prodigal of his 
 Comforts : Will he feaft any 
 cm.$. i. lave Friends, or fpill Holy Wa- 
 ter? 
 ^_^- — - i. They muft have their Eyes 
 
 iV^^o °P enec ^^ t ^ lat would have their 
 
 JU/nJ" Hearts cheared : Are not dark- 
 
 nefs and dolefulnefs Companions? 
 
 They mult fee their vilenefs , 
 
 and fo their want of Comfort , 
 
 that would fee the worth of it. 
 
 2 cor. i. They muft fee God as the Father 
 
 $'f of Mercies, that would find him 
 
 the God of Comfort. 
 
 2. They muft have Penitential 
 Tears ftanding in their Eyes (or 
 at leafta Penitential frame) de- 
 fired ( and in part experienced ) 
 by their Hearts, that would fee 
 the Comforter coming to 'em. 
 
The Riches of Grace. 1 3 1 
 
 Zjori's Mourners lye in the mouth 
 of Comfort. 
 
 3. They that would receive 
 Comfort, muft have fuch a Faith 
 as is for receiving a whole Chrift. 
 Is not Faith truly called both the 
 Condition and Inftrument of 2Cfl '-7^. 
 Comfort ? Comfort is part of the 
 Communion that Chriftians have 
 
 with Chrift, and fo Faith that 7yi.57.174 
 gives Union to him. makes way 
 for it. 
 
 4. As ever Men would have 
 the Spirit of Comfort, they muft 
 long to have and be led by the 
 Spirit of Holinefs, 
 
 To move thofe, who ( alas ! ) 
 are lotheft to be moved, I will 
 ufe a word or two, which God 
 can make words of Power. 
 
 1. If they who live where we 
 do, dye without a right to Com- 
 fort, their Horror will for ever 
 be greater, becaufe the way to ^ * 
 Comfort was fhewed 'em. Do 19* 
 tbey not heighten their fin and 
 fuftering? 
 
 K 2 2. Yet 
 
ij2 The Riches of Grace. 
 
 a. Yet the Door of Hope and 
 
 Grace ftands open. The God of 
 
 gm io. Comfort hath room in his Heart 
 
 a. for receivers of his Son ; it they 
 
 come in, he will receive 'em. 
 
 The laft Inference. Thole Ho- 
 neft Souls that have found in- 
 comes of Comfort after their over- 
 coming fpecial Temptations, 
 whofe Comfort leaves a iweet 
 fcent in the room of their Hearts, 
 when it feems to be withdrawing 
 thence, fhould hold on their way, 
 and hold up their Hearts. 
 
 Doth not my Text tell em of 
 Confolation that is of an Eternal 
 Nature ? And withall it tells em 
 the true reafon of its being fo, it 
 hath free love and grace the Foun- 
 tain of it. , 
 The Fountain cannot tail, and 
 the ftream fliall not quite fail. 
 Though God will difference Earth 
 from Heaven, where Comfort is 
 Jobnn. always in the height; yet will 
 to*i»fcrthe Comforter abide when his 
 Ow?n influences of a Comforting fort 
 be abated. Though 
 
The Riches ef Grace. 155 
 
 Though ftrong Winds and bit- 
 ter Storms arife, and fall on the 
 Faithful, their Light fhall not be 
 quenched, and to the light of 
 Glory they fhall in Graces Arms 
 be carried. 
 
 K 2 The 
 
M4 
 
 the Tenth 6 Lajl Inflance 
 
 OF THE 
 
 RICHES 
 
 GRACE: 
 
 TO WIT, 
 
 the Glorification ofVerfons 
 by God the Father. 
 
 Rom. 6. laft. 
 
 ~ fbe gift of God is Eternal 
 
 Life. 
 
 IS it not rightly counted one of 
 the Honours and Advantages 
 conferrM on Man, that he is ca- 
 pable of feeing before hira, even- 
 r afar 
 
The Riches of Grace. 155 
 
 afar off? and difcerning what the 
 iiTue and end of things will be ? 
 and whither his way will lead and 
 bring him ? 
 
 The Bleffed Apoftle well know- 
 ing this, doth well improve it : 
 He having ufed (and urged) 
 other Arguments to engage Chri- 
 ftians againft fin, and unto feri- 
 oufnefs, at laft minds 'em what 
 the tendency of both thefe courfes 
 is. As for that of fin, death will t 
 follow it, being as duly its defert, Ldght ' 
 as Wages are due to a Warriour cm. sa 
 or Souldier ; and it's not doubted 
 but the Second Death ( the death 
 of deaths, rightly called of ter- 
 rible things the moft terrible ) is 
 here included ; feeing it ftands 
 oppofed to Eternal Life; and 
 however we were not to reftrain 
 the Word without Warrant. 
 
 And as for the way of Righte- 
 oufnefs, it is the way to the King- vk ad re . 
 dom of Glory; though it is tooJ^^J 
 full of Humility to pretend to be mrM* 
 the deferving caufe thereof. It 
 K 4 will 
 
I $ 6 The ^ches of Grace. 
 
 will without fail determine in 
 Life, in that Life which is molt 
 worthy of the Name, that dyes 
 not,but lives (and lafts)' for ever. 
 It h&th (what it deferves) a 
 remark under the hands of the 
 ' pir * Learned, that there is an oppbfi- 
 ^ tion between the former and fol- 
 lowing part of the Verfe wherein 
 my Text lyes. As Death is the 
 confequent of fin, fo Life Eter- 
 nal is the confequent of holinefs. 
 But thefe coniequences do not 
 fall (or follow) both in the one 
 and the fame way and method, 
 but very differently Death fol- 
 lows fin by-way of Merit and 
 x Debt ; but Life is fuch a Reward 
 . ofHoliikfs,asisof Grace and pure 
 Mercy. 
 
 'My way lyes with theirs, who 
 are clear of Opinion, that though 
 Eternal Life come after in the 
 words of my Text, it goes before 
 as to the fenfe and mind of it, 
 and of the Holy Spirit fpeaking 
 in it. It is, 
 
 i. The 
 
Tlie Riches of Grace. 1 57 
 
 1. The Subje£t, or Matter 
 treated of. 
 
 And then, 2. The Predicate , 
 (or Attribute) of it, or thatS^T' 
 which is affirmed concerning it^gramitum. 
 is, that it is the gift of God. 
 
 And fb the Do&rine is, The 
 Glorification of Perfons ( or Eter- 
 nal Life ) it of ( and from ) the 
 Ffee Grace of God the Father. 
 
 In this Text (as in fome others 
 that have beeir handled) God is 
 fpoken of as difringuifhed from 
 Jefus Chrift ; and fb is. to be ta- 
 ken Perfbnally in .reference to 
 God the Father. 
 
 It is true, as to Chrift the Re- Efh.u 14. 
 deemer, Heaven's Glory & a dear 
 Purchafe. 
 
 But as to Ghriftians'the re- 
 ceivers , it is from the Father ; 
 and fromjlhirn, and the Holy Spi- 
 rit, as bfie Eifentially with the 
 Father, a free gift, a pure ,Dona- 
 tive : It is the Fathers pleaf/tre to Lu k? 12. 
 give thofe that are of his little Flock *■ ' 
 this Kingdom. 
 
 They 
 
i 5 8 The Riches of Grace. 
 
 They that are built on Chrift, 
 
 and are building up themielves 
 
 higheft in their moil Holy Faith, 
 
 and keeping themfelves belt in 
 
 >i? 2 o, the love ot" God, are to look for 
 
 Or . r 
 
 Btpp Eternal Life as a Mercy. One 
 Davenant that excelled obferv'd that Eter- 
 nal Life is a free gift. 
 s ■ i. If the Original (or firft 
 
 lev's Hi- rife) of it be refpetted, to wit, 
 fwy% God's defigning and deftinating 
 Kwi.11.5. p^j^^s; t0 ltj was not t h e Foun- 
 dation thereof of Free-ftone ? Is 
 not the Election own'd in Scrip- 
 ture an Election of Grace ? 
 
 2. If refpeft be had to the pre- 
 paration that is for it, which I 
 may ftyle the initials, or entrance 
 of it, Co wit, erledtual Vocation, 
 together with unification and 
 San&ification, the laft named gi- 
 virg a capacity for Heaven, as 
 tiicit next named before it gives a 
 Tile to it. Have I not before 
 p ov'd all three to be ilfucs of 
 Grace ? 
 
 1 -; / ?• If 
 
The Riches of Grace. 159 
 
 3. If we regard the comple- 
 tion, confummation, and per- 
 fecting of it, is not that own- 
 ing to Grace ? Is not the Crown 
 of Glory a&ually fet on the Heads 
 of the Heirs (and Inheritors) 
 thereof, by the hand of Grace ? 
 Grace opens Heavens Gate, or 
 ( i Lyou will ) is Heavens Gate. %> m; 9- 
 ~Are not the PoiTelTors of Glory 23 * 
 ftyled Veffels of Mercy?**- 
 
 The Doftrine needs no further 
 proving, but we need Aids from 
 Heaven, that we may improve 
 it, which we will endeavour to 
 do, 
 
 1. In laying down fbme Infe- 
 rences of truth. 
 
 The firfc whereof is, They are 
 far out,whoarefor that Doftrine, 
 That Eternal Life is owing,, or 
 to be afcnbed.to Man's Merit. The 
 Advocates and Pleaders for that 
 Merit,which is laid to be of Con. Merituk 
 dignity, if they will open their ds c(m ~ 
 Eyes, and look well on the Text, 
 may fee themfelves confuted. 
 
 Are 
 
1 4-0 The Riches of Grace. 
 
 Are not Mercy and Merit, Debt, , 
 j^w.4.4. and Grace, Gift and Defert op- 
 pofite to one another ? 
 Though as fundry of the Learned 
 see Pe- judge, fe vera l of the Ancients by 
 tries Hi- Meriting meant no more than ob- 
 ftorjy&Q. taining; yet with us, the word 
 obtains the fignification of de- 
 ierving, and is not that a proud 
 word for a Creature ( yea, a fal- 
 se le- ^ en Creature) to ufe when a 
 Blank, claim is made from his Creator, 
 and that of no lefs than Heaven 
 and Glory ? 
 
 If Man could not properly Me- 
 rit when he was innocent,as great 
 Divines hold, furely there is no 
 room for it, fince he is an Apo- 
 pr.Ciif- ftate. If (as a late Worthy 
 toiEvl*. writes) it is not poflible for a 
 Creature to deferve any thing at 
 the hands of God, we may eafily 
 (and warrantably ) infer, Tin- 
 ners cannot deierve fuch tranfcen- 
 dent favours, as being made the 
 Sons of God, and made partakers 
 of their Heavenly Inheritance. 
 
 'Jacob 
 
The Riches of Grace. 1 4 1 
 
 Jacob counted himfelf below the Gen. 32. 
 loweft, and lefs than the leaftof 10 * 
 God's Mercies, and fhall any that 
 are of his Seed count themfelves 
 Meriters of the greateft Mercies ? 
 
 If any fay, Eternal Life hath 
 the name of a Reward, I do not^ OT<4<4 , 
 gain- fay 'em ; nor will they ( I 
 hope) gain-fay both me and the 
 Scripture, when I fay with it, 
 that this Reward is not of Debt, 
 but of Grace ? 
 
 If it be faid, we read of Per- 
 fbns worthy to walk with Chriit 
 in white, which fbme Interpret 
 of Glory. 
 
 I do after my betters diftinguifh qev* 3, 4, 
 of worthinefs ; it is either of meet- 
 nefs, or of merit ; meetnefs for „ , , 
 
 CO' 01. X 
 
 Heaven God's Word mentions, t2 , [-." 
 merit of it it oppofeth. ^ 
 
 Who among us oppofeth that jm 
 faying of one reckoned amongft 3 
 Fathers, That good works are the BerRard - 
 way wherein Men go to the King- 
 dom of Heaven, but they are not 
 the caufe for which he confers it ? 
 
 1 hey 
 
142. The Riches of Grace. 
 
 Tfiey are pleadable again ft that 
 falfe Acculation, thit true Be- 
 lievers have not doled with 
 Chriil ; but at the higheft Tri- 
 bunal, as to taking away the guilt 
 of fin, anfwering the demands 
 of God' > wronged Law and Ju- 
 ftice, and procuring his forfeited 
 favour ; this Plea that a Man hath 
 N done fuch and fuch good deeds, 
 is not to be infilled on, nor will 
 it hold good. Is not the Word 
 11 ' exprefs, that what is of Works can- 
 amwode not be of Grace? Thele two being 
 gr.uuiLi. inconfiftcnt, for ib Grace would 
 
 ^not be every way free. 
 Is it not required of him that 
 pleads Merit, to produce Works 
 I of a good fort, that are, 1 . Purely 
 %tfnori\ his own. And 2. Such as he was 
 ** b ■ not bound to do. And 3. Such 
 > as carry a proportion to Glory; 
 £ which 4. will add lomething to 
 S^V' God., 
 
 ^ 5\\ ^ Now, which of us have fuch 
 A^sV works to produce ? Are not the 
 LJ N beft we do, 1 . done by the afli- 
 
 ^ fiance 
 
 \ 
 
The Riches of Grace. 145 
 
 ftance of Grace ? And 2. No more 
 than part of our Duty. 3. Being *£Z'\'f* 
 not to be compared with the 10." 
 Glory that fhall be revealed. *&&*<*■* 
 4. Not adding one Mite to the 
 Elfential Glory of God. 
 
 And though one of the Roma- dx mbi 
 nifls is charged with that arro- ^ 6 [ mm 
 gant fpeech, Lord, give me Eter^um debts 
 nd Life , which thou owejl me ; 
 others of 'em,w 7 hen they come to 
 dye, are for dying Proteftants in 
 this particular, and have follow-' ' 
 ed their great Difputer , not in Tuti I^ 
 his Arguments for Merit in them- ™ c ™ t( ** 
 felves, but in his AiTertion, that 
 It was fafeft to truft to the Merit 
 of Chrift. A great Emperour, Charts 
 when in the fight of Eternity, '* d Fi i thi 
 could not ftand on the bottom of 
 Popery, which he had too much 
 flood for, but profeffed he look'd 
 to be faved from Mercy, and not J Jg! 
 from Merit, not for his own Merit, 
 but for ChrifPs pleading lelf-de- 
 lert, he counted the way of per- 
 fidioufnefs, not of Faith. 
 
 If 
 
1 44 The Riches of Grace. 
 
 If any one cry, wherefore is 
 all this wade? Will »- apifts read 
 what you write ? And do not all 
 Protectants difclaim the Doftrine 
 of Merit ? 
 
 I humbly offer this, that the 
 Seeds of all Errors (and fo of 
 this Popifh ones ) are in Prote- 
 ftartt Natures ; and their Hearts 
 may warp from the Doftrine 
 which their Heads receive. Lu* 
 ' lcd \ thtr faid, Brethren, we do flamly 
 " play the G&Utians\ meaning, they 
 laid too much ftrefs on their own 
 w orks. Is it not too ordinary to 
 fake much to our felves, and give 
 fittle to Grace ? Is it eafie to work 
 as if we could earn Heaven by 
 working, and yet to deny all, fb 
 far as to give due Glory to Rich 
 Grace ? 
 
 The Second Inference of Truth 
 
 % 
 
 There is no reafon that fenfible 
 
 broken hearted finners fhould de- 
 fpair of attaining Eternal Life. 
 Though they think it too great 
 
 a 
 
The Riches of Grace. 145 
 
 a gift for them to receive ; I am 
 fure it is not fo great a one for 
 God the Father ( and his Grace ) 
 to give. 
 
 Though they have been finners 
 ingrain, their fins cannot be an 
 abiolute bar to Divine ; Graces 
 though they have abus'd Grace, 
 fome that have done fo fhare »,ff^- 
 it. Defpair tends to harden their 
 Hearts, and ftrengthen their fins* 
 Come they in now, fall they at 
 Grace's feet ; be they wiping it 
 fhould San&ifie, and it will with- 
 out fail fave 'em. Should they 
 not confent that it fhall be Glo- 
 rified to and on 'em ? 
 
 The Third Inference of Truth 
 
 There is great reafpn the Gracs 
 of God fhould put all Men ( and 
 efpecially the fpecial fubje&s o£ 
 it) to the wonder. Had we only 
 this Inftance of Grace to admire 
 which I laft treat of, we might 
 fee caufe to cry out, the depth! 
 and rvithaS the heightb, dpqttreadth) 
 
 \ - 
 
146 The Riches of Grace. 
 
 and length of Divine Grace ! That 
 
 this dole of Eternal Life fhould 
 
 be dealt at Graces door : That 
 
 fuch an Inheritance fhould be be- * 
 
 queathed as- is incorruptible, un- 
 
 defiled, and unfading ; that fuch 
 
 a Crown fhould be put on Per- 
 
 fons as is moft pure and maffy , 
 ttoti 4. anc j {^ r j n g S no ^h or p a j n w j t i 1 - lt . 
 
 that fuch a Kingdom as is unfha- 
 ken ( and lyes above ) fhould be 
 beftowed on multitudes, multi- 
 tudes, every one whereof (in 
 himfelfconfidered) is an unwor- 
 thy one ; that he who gives the 
 v polfeflion of, gives alfb prepared- 
 nefs for it ; this is worthy and 
 favours of admirable, infinite 
 Grace. And who that gives this 
 thing the thoughts due to it can 
 forbear admiring ? 
 
 Rules of Duty are to conclude 
 this SubjeQ: and Treatife. 
 
 The Firft is, Be we fully per* 
 fuaded that there is certainly fuch 
 a life as is treated of, and that 
 Gra.ee is free to beftow it. If any 
 
 fay, 
 
The Riches of Grace. i 47 
 
 fay, this is one of the Articles of 
 our Faith, and none of us can 
 doubt of it; I fay, our naughty see Mr. 
 Hearts can make Ihift to dis-be- Garbutt 
 lieve what our Mouths profefs to }&%&*! 
 believe; and a notional, tradi-- **<*/& £- 
 tional common affent to this truth Vf^^ 
 is quite another thing from a fpi- 
 ritual powerful belief of it. 
 
 Weigh we well, 1. God that r/Vot ^ 
 cannot lye, hath promifed Eter- Heb.u& 
 nal Life. 
 
 "2 . It is worthy of his Goodneft, 
 as well as a Proof of his Truth, 
 that his Servants fhould have a 
 future recompense. 
 
 I add , Hath not the Father 2 cor: $. 
 prepared fuch a ftatein his pur-^w/ 
 pofe? Hath not the Son paid 2lj ac u fni- 
 valuable purchafe for it? Doth/'*- 
 not the Spirit fit Perfons that they 
 may poiTefs it ? Doth he not work 
 in 'em defires,which nothing Ihort 
 thereof can fatisfie ? 
 
 Hath not fbme light concern- 
 ing fuch a life fhone into the Eyes 
 of Heathens ? So that they have 
 L 2 written! 
 
148 TI?e Riches of Grace. 
 
 written of ( and for ) a place of 
 pleafure in another World ? Have 
 not bad Men wifhed that they 
 might dye the death of the Righ- 
 h f umb. 23. teous, for the fake of that Life 
 that would follow -it ? Have not 
 good Men in hopes of it parted 
 with all they had in their Hands ? 
 iAnd have they not had in their 
 Hearts fore-tafts and beginnings 
 of it? 
 
 Wait we that God would work 
 ftfcxii in us that Faith that is the evi- 
 Ip den'ce of things not feen. 
 
 The Second Rule of Duty is, 
 Meditate we on their Blifs and 
 Bleflednefs that are in the pofTeC 
 lion of Eternal Life. Do we fo 
 every day ? Do we ib eminently 
 on the Lord's Day ? Whileft we 
 cannot enter Canaan, go we up to 
 the Mount in our thoughts, that 
 w r e may have a P//gv*Z>-fight of 
 it. 
 
 1. This will tend to fill us \vith 
 forrow and fhame for flighting 
 
 it. 
 
 And 
 
The Riches of Grace. 149 
 
 And 2. Drive us to feek Union 
 toChrift, that we may have In- 
 tereft in it. 
 
 3. It will raife our valuations 
 of Free Grace. 
 
 And in reference to fuch rai- see Mr. 
 fing , though we cannot take a ? haw /i 
 iuil mealure or it, enter we on Ugion y 
 lome particular Confiderations ?• 2 7<*. 
 concerning it. /acf ^ pB . 
 
 The hrft whereof inall be by uu 
 way of Comparifbn. 
 
 Compare we Eternal Life with 
 Natural Life, asconfider'd, 1. in 
 it felf; and 2. with its Com- 
 forts. 
 
 As to the firft, the Compart 
 fbn is as folio weth. 
 
 1. Natural Life, though a real . 
 ( yea and railed ) Mercy, over- 
 topping lower Mercies, doth con- 
 fift in the Union of the Soul to 
 ( and with ) the Body ; but Eter- 
 nal Life lies in the Union of the 
 Soul ( yea, at laft of the whole 
 Perfon ) to God ; yea , in the 
 moil near and immediate Union 
 L 3 to 
 
1 50 The (Rjcbes of Grace. 
 
 to him that can be attained : And 
 is not God infinitely above, and 
 to be preferred before a Body ? 
 The Union betwixt the Soul and 
 Body will be broken ; but upon 
 this Union between the Soul and 
 God can be no breach. There 
 Perfbns are ever with the Lord, 
 
 1 7W*. 4. and he is ftill in all of 'em. 
 
 2. Natural Life is a life of for- 
 row. This Vale (or lower ftate) 
 is known to be a Vale of Jacah 
 and weeping. Clouds return 
 after the Rain ; one fhower is ri- 
 
 job 14. 1. f] n g w } len another is fallen ; and 
 
 lometimes there is but a little 
 
 N time between fhowers : When 
 
 the Eyes are dryed on one account, 
 
 ?™*f? r'"* Tears are ftruck into 'em on ano- 
 
 Ju.fbiicwm. . . . n r , , 
 
 _ tner. The belt orten teed on the 
 
 Bread of Adverfity, and have the 
 Water of Affliftion to drink. 
 
 But in Eternal Life there's no- 
 thing of (or like) lorrow: In 
 that upper Region are no ftorms, 
 fbrrows and fighings have there 
 no place. There is Joy, fulnefs 
 
The Riches of Grate. i y i 
 
 as well as truenefs of Joy ; yea, *M i& 
 all Joy. W* 
 
 3 . Natural life is a life of chan- 
 ges : There is in it a continual 
 flux and fiicceffion of Affairs. Is 
 
 it not like the Moon unchange-^/^ 
 able in its changes ? Things con- 4»5« 
 tinue not in one ftate. But Eter- s £™$ 
 nal l^fe knows nothing of altera- Eternity. 
 tion : That Day hath no Night , 
 that Light is without Darknefs or 
 Dimnels. The Sun there neither 
 fets nor fufters Eclipfes: The Stars 
 in that Firmament are all fixed. 
 
 4. Natural life is a life of fears. -^ 
 .When evil (great evil) came on 
 
 Job, it was but what he had?^3- 2 ^ 
 feared. It is no fmall part of 
 Mens Affli&ion, that when they 
 are not under thefenfe of prefent 
 Sufferings, the dread of fiich as 
 may be future comes on 'em. In 
 a Calm they are thinking how 
 fuddenly a Storm may arife ; and 
 I need not tell fiindry that fear l ^ qH . 
 hath torment. But the poffeffors i8> 
 of Eternal life are out of the 
 L 4 reach 
 
1 § Z Ylx Riches of Grace. 
 
 reach as of dangers, fo of fears. 
 
 5 . Natural life is a life of Temp- 
 tations. Will not Satan as Pha- 
 raoh purfue Ifraelites to the Sea- 
 fide?. Will he not as a Pirate fet 
 on 'em as they are Sailing ? The 
 
 Miu 4. 1, Captain of your Salvation was 
 ? ' c by him affaulted , and can the 
 Souldiers - expeft he will npt let 
 fly e his Poy fonous Arrows at 'em ? 
 If he leave 'em, it will onely be 
 (as he left him) for a feafon : 
 And on many it is a great Temp- 
 tation, that they are not fenfible 
 of Temptations. But into Hea- 
 ven the Tempter cannot come. 
 .Mr. Hoi- One faid, he is fallen from thence 
 * n ' as Lightning, and Lightning can- 
 not hurt upwards. They that are 
 above are out of the Gun-fhot, 
 and above his attempts. 
 
 6. Natural life is (alas!) a 
 life of fin. This is not our Reft, 
 it is polluted. Till the Death of 
 the Body, the Body of Death will 
 
 %om. 7-24.be fetching groans from Holy 
 •fW. Is any part of the Chuich 
 
The Riches of Grace. iyg 
 
 on Earth without fpot or wrinkle? ; 
 Do not weights hang on, and fins ' 
 befet the beft ? Do not the Feet 
 of their Affections gather duft as 
 they are walking on the Earth? 
 But in the future life. Spirits are 
 ( and Bodies fhall be ) made per- 
 fefr. There is no flaw in thofe 
 Diamonds: N<*ie there think a H<? ^ 12 ' 
 vain thought ; mere are no Abort- 2l> ** 
 fallings, there fhall be no decli- 
 
 mngs, 
 
 7. Natural life is a life of wants, 
 and fb of wifhes and defires. 
 There are ftill complainings in 
 our ftreets, and cravings in our 
 Souls. Is not fbme corner ftill 
 empty? Can Earth fatisfie? Did 
 not Solomon , one of Wifdom's Ecch ^ 
 eldeft Sons, after all his abun- 1,2. 
 dance and experiments, fee Va- 
 nity written in large letters on 
 feen things? But Eternal life is a 
 life of enjoyment and fitisfa&ion. 
 Is not every Veffel of Mercy full 
 to the brim ? Above there's light, & & 
 and life, and love enough. Is UCI0 " 
 
 there 
 
1 54 The Riches of Grace. 
 
 there not plenty and variety of 
 the beft Fruits ? Even all that a 
 good Heart can wifh. 
 
 We will (now) look a little 
 on the prefent life in its bell: drefs, 
 as attended with its Comforts , 
 and hint, that it is far fhOrt of 
 Eternal life. 
 
 i. Are the Comforts of this 
 life wholly pure ? Is no ftain on 
 the ufe or enjoyment or 'em ? Do 
 not valued Delights go off with 
 a tang of Jefs pleafantnefs ? Is not 
 the abufe within a ftepof the ufe 
 of em ? But in the beft Wine that 
 is kept till laft, there is nothing 
 ■ la 3-of dreggs : Eternal life is ftyled 
 light for its pure purenefs. f he 
 Rivers of Pleafure have no Mud, 
 
 2. Are the Comforts of this 
 life at all lure ? Are they not on 
 the wing ? Will not Honours with 
 * So f dtl Riches flieaway as Eagles,* which 
 ttwfmith. return not ? Will the good things 
 that are feen, be long feen ? Is 
 not the glory of Man as the flower 
 of the Field, loon lading ? But 
 
 23 
 
 Dr. Ar- 
 
The ^ches of Grace. 155 
 
 in Heaven there are no moveables, 
 Mount Z^on is firm. 
 
 3. Do the Comforts of this 
 life fully reach and fatisfie the 
 Soul ? Is it not often uneafie in 
 the midft of 'em ? Doth not the 
 Holy Ghoft,that mifcails no man, 
 call him Fool, that when he had 
 abundance, bade his Soul take its Lu i e I2 - 
 reft ? Can it fleep on thefe Beds ? 
 But in Eternal life, Perfbns live 
 at the Fountain of Life, where all 
 is fweeteft as well as fureft and 
 fulleft, and they know they fhall 
 ever do fb. 
 
 Having compared Eternal Life 
 with that that is Natural, we'll 
 carry the Comparifon to that 
 that is Spiritual 
 
 I grant the life of Faith is ex- 
 cellent, but that of fight excells 
 it. 
 
 For, 1. T hough Faith be as an 2 cor. ^.8. 
 Eye, and have a fort of fight, yk|f mra ^ 
 it onely fees the greatcft and bed on tint 
 thingsasatadiftanceandafaroff; [ Cor - ! 3* 
 it fees as through a glafs, and fb 
 
 but 
 
1 56 The Riches of Grace. 
 *soMr. but darkly, and fees * rather the 
 appearances of things than things 
 themfelves. ButVifion (or the 
 fight in Heaven ) is as in the beffc 
 and faireft light, being moft clear, 
 ftyled a feeing face to face. 
 
 2. Though the Eye of Faith 
 1 John 3. doth affeft the Heart, yet fight 
 2. in Heaven caufeth the pureft and 
 
 ftrongeft afle&ions ; fuch as are 
 wound up to the higheft pin : 
 There Love and Joy are corn- 
 pleat. 
 
 3. The Eye of Faith ; as it fees 
 but Chrift in part, ib it not fel- 
 dom lofeth its fight of him : But 
 the fight in Heaven,as it is of him 
 as he is, fb it is abiding and per- 
 manent. 
 
 4. Faith when it difcovers to 
 Perfons Chrift's Excellency, may 
 not always difcover their Interelt 
 in him : But in Heaven Saints fee 
 him as their All and their own. 
 
 Eternal Life is now to be con- 
 fidered abfblutely : And firft, we'll 
 look on fbme of its choice appen- 
 dents. 1. Though 
 
The (Rjches of Grace. 1 5 7 
 
 1. Though an acute Writer 
 gives it under his hand, that the Sh £ w , 
 place of the glorified fcarce de- 
 ferves to come into the defcription 
 
 of their Glory ; yet we are to 
 take his fpeech as a comparative 
 one ; for neither he nor others 
 think the place inconfiderable. Is 
 it not written of as a Paradife, an 2 cor. 5. r. 
 higher Houfe, an Houfe not made 
 with hands ? A City that hath 
 the beft Foundations, whofe Buil- 
 der and Maker God himfelf is. 
 Are there not in it many, very rf , 
 
 x* r ' c r J John l$-2 
 
 many Manfions, or places or Set- 
 tlement ? Is it not as the Palace 
 of the King of Glory, which he 
 made from the Foundation of the 
 World, that therein he might dif- 
 play his Glory ? Do not fome ap- 
 ply to it thofe lofty expreffions by 
 which the New jerufakm is fet ^ 2l « 
 forth. And if thefe be exprefc 
 five of what fhall be on Earth , 
 how Glorious then is Heaven ? 
 
 2. Is there not there the moft 
 noble add amiable Society ? (as 
 
 to 
 
i $8 The Riches 6f Grace. 
 
 to Creatures) even an innume- 
 //<?£. i2. ra 5fg Company of Angels, and a 
 so* Do.hr tfioufand times ten thoufand GIo- 
 TiUbtfon. riiied Souls, all of one mind, and 
 that God's mind all of brave tem- 
 pers, not one of 'em of a narrow 
 SquL Thole of 'em that on Earth 
 differed, in Heaven are agreed ; 
 Czhin and Lutbir , Ridley and 
 floofe/y Whitgift and Cartwrigbt, 
 Hol!i;?gf\orth and Eaton y do fully 
 accord, and fweetly embrace each 
 other. There Controverfies are 
 determined (and ended), by a 
 convincing light. Let this be 
 * weighed, Hath not the Company 
 of one ferious Minifter (or Chri- 
 ftian) been i Irelhing ? What 
 then will all the Company above 
 be? 
 
 ?. Is it a contemptible (or 
 fm r Ii) Priviledge to thofe thaC^ 
 are entred on Eternal life, that 
 the Book of the Creatures, and 
 that of Providence, are together 
 with the Ark of the Teftament 
 opened to 'em ? There wife men 
 
 that 
 
The dutches of Grace. 1 59 
 
 that were good men, do more ex- 
 cell themfelves, than they did 
 here excell Ideots. Solomon in all 
 his Knowledge was not to be com- 
 pared to one of thefe Bleffed ones. 
 Are not the lecrets of Nature, and 
 Myfteries of Grace there made 
 manifeft ? Thole pafTages of Scrip- 
 ture,which are look'd on as knots 
 not to be untyed, fhall be made 
 plain, A late worthy Minifter a Mu lov€i 
 little before he Suffered, told Re- 
 verend Minifters that were deba- 
 ting a great Point, he fhould fbon 
 know more than they all. 
 
 What is moft eflential to, and 
 doth constitute Heaven, now fol- 
 lows. 
 
 Is it not a pure, perfe£t, efta- See Nor- 
 blifhed eftate of the Saints con- ton's or* 
 formity to (and "Communion thod - Ev ™- 
 with) God. 
 
 1 . Is not God in Chrift ( yea, 
 the whole Trinity in Unity) there 
 enjoyed in an immediate way? 
 And are not thofe Mercies moft 
 Mercies, that have moft of imme- 
 
 diatenefs 
 
1 60 The 1{icbes of Grace. 
 
 diafenefs in 'em? Here the Lord 
 
 1 cor. 15, i s beft of All ; above he is All in 
 
 leeBijhop All : The enjoyment of him there, 
 
 Jones on is without fuch partners, and de- 
 
 that. f e £h ? and oppofition, as is here. 
 
 Is not having Chrift with us 
 
 in Ordinances fweet ? What then 
 
 will it be to be with him where 
 
 Ordinances neither are, nor are 
 
 needed ? Hath it not refreshed us 
 
 to be with one of the Friends of 
 
 Chrift ? How refrefhing will it 
 
 .777/. 1.23. b e t0 be with him our deareft 
 
 Friend , our everlafting 'Father , 
 
 our undenying Husband; who 
 
 hath been, and done, and fuifer- 
 
 ed fo much on our behalf? What 
 
 Heart can it here enter into, to 
 
 conceive the .endearments that 
 
 will be found, as with and from 
 
 the onely begotten Son, (bin and 
 
 with the unbegotten Father, and 
 
 Holy Spirit proceeding, from and 
 
 equal with both. 
 
 2. Is not God in the life that is 
 Eternal enjoyed continually, and 
 without any interruption ? 
 
 3. Will 
 
The ${jcbes of Grace. 1 6 1 
 
 3. Will not God in that life be 
 enjoyed perpetually, and without 
 any ceffation ? O how fweet is 1 rbef. 4. 
 that word Eternity, when Holi- T 7» 
 nefs and Happinefs are added to 
 it! 
 
 Shall not the believing Soul im- * 
 mediately after Death be recei- 
 ved into Glory? Shall not the 
 Body be railed to fhare with the 
 Soul in Glory ? 
 
 Shall not the perfbns of the 
 Saints for ever live in the cleareft 
 Vifion, fulleft fruition, and high- 
 eft affection of the Soveraign , 
 Univerfal, Original Good, in 
 whom there is all that can be de- ^* r ?" 
 fired, and nothing undefirable ? if^ nUi - 
 
 I will not doubt but all thofe defd»494 
 ferious ones who dwell in their 
 ferious thoughts on that brief 
 account I have given of Life Eter- 
 nal, will admire the Rich Grace 
 of God that gives it. May they 
 da fo more and more ! 
 
 M The 
 
1 61 The (Riches of Grace. 
 
 The Third Rule of Duty is, 
 1 hey who delerve chtding,fhould 
 heartily chide themfelves, who 
 living where the Path of Eter- 
 nal Life is fhewed, live ftill in an 
 undervaluing of the offers which 
 Ms 19. 'Grace makes of it to them among 
 46. others. Do not many verily 
 judge themfelves unworthy of 
 Eternal Life ? Do not all do fb 
 who take not hold of it ? 
 
 And, 1. Can thevdo fowbofe 
 
 t Tint fis 
 
 ' ' Hands and Hearts are foul and 
 
 see Mr. filthy? Being addicted, if not to 
 
 Row on Cruelty and Bloodinefs, as Perfe- 
 
 1 cytors are, yet to Gripmgneis 
 
 v antl Covetoufnefs, as Worldlings 
 
 are? 
 
 2. Can any lay hold thereof, 
 \vhofc Hands are not emptyed, 
 
 (1 ) Of an inordinate love to 
 Creatures. 
 
 (2.) Of an unwarrantable con- 
 ceit of, and confidence in their 
 own Righteoufnefs ? 
 
 An Hand that's fill'd (though 
 ^ithGold) cannot receive a gift. 
 
 j. Can 
 
The Riches of Grace. 16$ 
 
 3. Can they lay fuch hold „ 
 
 Whole Hands and Hearts are not 
 
 opened, fb that they pant after 
 
 the Lord and his Grace, that they 
 
 may clofe with, and receive a 
 
 whole Saviour ? And give them. 
 
 felves lip to him as their Sove- 
 
 raign, and in their places, and 
 
 to their power act for him. He 
 
 that hath not the Son, hath not life. l $ ohn 5* 
 
 . , . 3 •> * 12. 
 
 not a right to it. 
 
 O that Mens Underftaridings 
 were opened to fee the things 
 that concern their Eternal Peace 
 and Profperity ! 
 
 O that their wills wete opened, 
 that they gave ain hearty conftnt 
 that Chrifrs Government fhould 
 be fet up in 7 em ! 
 
 O that Men were ftriving,even Lu i e l P 
 to an Agony, to enter the ftraight X^kM 
 Gate ! >; 
 
 O that tliey waited for the Spi- 
 rits influences to and on 'em ! 
 
 Be it known, i. If Men mifs 
 
 of Eternal Life;, it will no little 
 
 tm 'errs to' the Heart to 4 fee what 
 
 M 2 21 
 
1 64 The Riches of Grace. 
 
 a Prize they have loft, and others 
 obtained; what it coftChrifttq 
 procure they fhould have offers 
 of it, how Honourable the terms 
 L £* l3 ' propounded to 'em were ! What 
 bafe Lufts they loved ! 
 
 2. Will not Eternal Death be 
 
 a dreadful Portion ? Is it not dread- 
 
 $*• ft- 1 ** f u i t0 think of being driven from 
 
 God's Pretence, and tormented 
 
 from his wrath for ever ? 
 
 The Fourth Rule of Duty is, 
 Thofe who are right ( and Righ- 
 teous) Heirs of Eternal Life, 
 fhould be for getting and keeping 
 good Evidences that they are fb. 
 1 . May their Humility be Emi- 
 Mauiu nent. The low way (or way of 
 29- the lowly ) leads to Everlafting 
 
 Reft. 
 jpiiz.3-.2c. 2. May their Con verfations be 
 
 in Heaven ! 
 
 soDoclor (1.) Materially; whileft they 
 
 Whtch a r e doin^ (and delighting to do) 
 
 sermon, the work or Heaven, Glorifying 
 
 their Creator, Redeemer, and 
 
 San&itier. 
 
 / Ut '■ hKl 
 
The 'Inches of Grace. 165 
 (2.) IntelleStually ; May their ckUjH* 
 
 Minds and Medications be onHea- mediumr * 
 
 ven ! 
 
 ( j.) AffefHonately ; May they 
 
 by thefe Wings fbar upwards ! 
 
 3. May their adherence to,and p& mtM4 
 dependance on Chrift, as to his 
 Merit and Spirit, be continual ! 
 
 What are they but what he 
 makes 'em ? 
 
 4. May the word £toW, which 
 is in my Text, be much in their 
 Souls ! Is it not the Crown of the 
 Crown of Glory that it is Eter- 
 nal ? And fo admits 
 
 Of no Conclufion. 
 Of no Intei viiffion. 
 Of no Abatement. 
 
 May they in their Services and 
 Sufferings much eye Eternity ! 
 
 O that they who will vouch- 
 fafe to read what I have written 
 of the Riches of Grace, would 
 weigh what they read, and wait 
 
 that 
 
1 66 Tlie Riches of Grace*- 
 
 that Grace may work in (and 
 for ) 'em as they are reading ! 
 
 God doth nit (and fbme of 
 them will not ) dcfpife the day 
 of fmall things. Upon their 1 er- 
 fbns, and their Reading may the 
 Bleffing of Rich Grace defcend ! 
 
 *£ 
 
 FINIS. 
 
V