Decemb. 22. 1646. HAving with great content viewed these Golden Sands gathered upon the shores of that Crystal stream, the Holy Scripture: I cannot but more than approve, much desire, they should be coined into currant money, for the enriching of the Saints with a further knowledge of the Free grace of God, and of their own happiness in the enjoyment of such a Treasure. joseph Caryl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Golden Sands: OR, A few short HINTS about the Riches of Grace. Begun to be opened from the words of the Apostle, in Ephes. 2.7. That in the Ages to come, He might show the exceeding Riches of his Grace, in his kindness towards us through Christ jesus. PART. I. Dedicated to the Royal Bud of our English hopes, Princess ELIZABETH. By JOHN BACHILER, M. A. sometime of Emmanuel college in Cambridge. Job. 22.23, 24. If thou return to the Almighty— Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks. In minimo est magnum. Lemn. de gemmis. LONDON, Printed by R. W. for Giles Calvert, and Henry Overton. 1647. TO THE Royal Bud Of our English hopes, PRINCESS ELIZABETH. May it please your Highness, WHen Providence gave me a call, (so strong and urgent, Abcut Septemb. 1645. that I could not withstand it) for a few days to exercise my mean Abilities at Court; such was the acceptation which then I found both from your Highness, and your Honourable Attendants, that altogether unexpectedly, through your undeserved goodness, I was received into your Presence with an eye of favour. Since which time, (I must needs confess) I have endeavoured so to carry it, that I might not in the least, draw a just suspicion upon myself, of being troublesome or intrusive through an uncomely insinuation: but finding, on the other hand, that this my modest forbearance hath not a little hazarded the interpretation of neglect (a crime towards such a Princess almost unpardonable) I have resolved for time to come to deliver myself from this danger also. Where estrangedness from Persons both greatly eminent, and eminently virtuous, (a rare conjunction) is rather distasteful than pleasing: He cannot be faithful either to God's interest, or his own, that is not careful to avoid his being charged with it. And therefore having so good an argument to plead for me, I shall be the better able to bear censures, especially in this present service, wherein I do but answer some intimations given me, by which I find that this way, rather than by written Papers, I shall most conveniently become officious, both to your commands and your good desires; the forward piety whereof in such tender years, I cannot but with joy declare. Indeed the Apostle tells us, 1 Cor. 1.26. Not many mighty, not many Noble are called. i. Few Great ones prove good; but me thinks your Highness should be one of those Few: What mean else those golden speeches, which in my own hearing you have sometimes uttered, That you prefer Grace to Greatness, because you know 'tis the only way to Glory. That beggary in this world is much rather to be chosen, on condition to be a Queen in Heaven, than here to be a Queen, and not come thither at last. Which brings to my remembrance that passage also, which I observed at another time to fall from your Highness, when your favour admitted me to stand by, whilst you read the 24. of Matthew. Besides the strains of pure wit which ever and anon came sparkling from you, in your pretty critical doubts & queries; coming to these words, Two women shall be grinding at the mill, the one shall be taken, & the other left: vers. 41. Your Highness here made a pause, uttering these words, I think she that was left, was the worst; and then presently added, I wish I might be the woman taken! If these things be in you, and abide, how sweet a mirth will it be to Angels! yea, and how welcome news to all truehearted Protestants, in whatsoever Kingdom! The reports that are abroad already in the just commendations of your Highness, have set thousands on work to pray for you, and engaged as many thousand hearts to love you. That diligent attention which you are wont to yield unto the preaching of the Gospel; that encouragement which you give unto the Preachers of it; yea, and that which is a great deal more, that careful industry which you seem not a little to take delight in, whilst you not only write down every Sermon as it is presently delivered, Oh may they be written also with indelible characters in your Royal heart! but at special times are wont to pick out the choicest sentences, and transcribe them into a Book on purpose, with your own Royal hand; how great a comfort must it necessarily be, both to your godly and learned Chaplain, Mr. Torshel The Lady Southcot. and your Religious Tutoress! Verily, if still you proceed on farther, if you continue so fair a progress in this so blessed path which you have begun to walk in; Will it not turn all eyes upon you with veneration? will it not fill all mouths with pleasant discourses of you? and after a peculiar manner render those who shall have the privilege of being near unto you, not only willingly, but ambitiously obsequious? Yet (sweetest Princess) you will not be offended with me, if by way of caution I remind you of that excellent Advice, The Countess of Northumberland. which your prudent and Noble Governess sometimes instructs you with, viz. That in all this, you take heed of affectation, and vanity; striving rather to be like unto the King's daughter; Psal. 45.13. who was wife to Solomon, a type of Christ, All glorious within; and to put on the ornament of an humble mind, which is in the sight of God, 1 Pet. 3.4. of very great value. Pride and hypocrisy have ever proved, as fatal, as they have been incident to great persons: which I hearty wish, may frequently be the serious meditation of your Highness, especially in aftertimes, as you shall increase in the years of discretion: forewarned, fore-armed. Flatterers will not be wanting, (you may expect) to do you wrong; and your own heart, in all likelihood, will be as all hearts are, apt enough to hearken to them: so pleasing a thing is it naturally, to be deceived in this kind. For the preventing whereof, Faithful & plaindealing Servants, especially such as are as well wise, as godly, will be your Highness' best friends; Such, of all others, you shall do well not only to make choice of, but to put the marks of your favour on, and oblige them to you with more than ordinary respects. You are now a goodly fragrant Rose, and but newly blown; What pity would it be that for want of such about you, any Canker of vice should be suffered to eat up your blossoms, or any Worm thereof lie gnawing at your root! That Divine spark, or little Ray of GOD, Prov. 23.26. I mean the Immortal soul within your Royal breasts; Give me thine heart. me thinks I see how the very Heavens court it, yea, and how God himself is in a manner enamoured on it! Why therefore should any thing below the Heavens or less than God himself, be thought worthy of it? The riches, glory, and greatness of the other World, participations and fruitions of Blisses there, are the only proper objects of an intellectual Being. And this, were there no other Arguments to prove it, yet is most invincibly demonstrated by those inbread vehement desires, and motions, with which the Noble Mind (like an Empress, scorning the unworthy meanness of sublunary things) in a perpetual restlessness 〈◊〉 naturally ascends to that original & highest good, from whence it once descended. The consideration whereof, most of all prevailed with me, to take the humble boldness of presenting this little offering of Heavenly Treasure to your Highness, Graced (as it is) and protected with your Highness own sacred Name. Sacred, 1. in Scripture story: For it was Elizabeth, Luk. 1.6. that was righteous before God, walking in all the commandments and Ordinances of the Lord, blameless; it was Elizabeth, ver. 41, 42 that was filled with the Holy Ghost, when she blessed the Mother of our Lord, ver. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & had a Babe leaping in her womb for joy at the first news of Him. And verily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de iis dici tur qui prae nimia laetitia non possunt se continere, quin varios gestue edunt, hinc & illinc subfilientes. Beza. should tidings from Jesus Christ at any time occasion Heavenly dance in your Highness' heart would not the Motions be suitable to the Melodies? Sacred, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So both the Latin and English pronounce it, with th'. Elizabeth. and Elizabetha. secondly, is the Heavenly sense and signification of it. Elizabeth, The Rest of my God. So the Church is, Zeph. 3.17. He will rejoice over thee with joy, he will rest in his love, he will joy over thee with singing. The very place of repose, and sweetest rest of the heart of God himself (we here see) was the bosom of his Church: So may he bosom of your Highness be! Or, Elizabeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quietavit unde Sabbatum, i. sancta quies. My God (is) rest. David found He was so to his soul, when after all his troublesome and weary wander, he turned in unto him, Psal. 116.7. Return unto thy rest, Oh my soul. How brave a flight would this be for your Highness also! Or, Elizabeth, the Branch of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek pronounceth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. May it not be said so of your Highness? Yes verily, you are (not only as all mankind) his offspring, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 German ex arbore nascens. but hitherto a pregnant and thriving Branch, which we may shortly see spreading out into a fruitful & pleasant Vine, that shall yield forth both the smell, and the wine of Lebanon, Hos. 14.7. Or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saepe sceptrum significat, vel insigne regium, quod prisci Reges majestatis gratia manu tenebant. Mr. Leigh in his Crit. Sacr. Elizabeth, God's sceptre; A piece of Princely Majesty in the hand of GOD. This also is no improper interpretation of your Highness' Name, in which respect it hath also a fair possibility of being no less really and truly sacred, then in any of the former. Thirdly, (which yet adds unto the splendour of it) 'tis sacred also by that Sovereignty, and greatness with which it hath been invested, both heretofore in that orient Piece of Majesty & Virtue, (so powerfully endearing all hearts unto it) our learned Q. Elizabeth of famous memory; & now also in persons of so great Extraction, as your Highness' Royal Aunt, the Queen of Bohemia, and your Royal Cousin, Princess Elizabetha. Which last, upon the very naming, we cannot but admire, as well for her depth of Judgement in the whole Theory of Divinity; as her eager progress which she hath already made through the Flowery Elysians of all humane Learning; An Equal unto whom, among very many thousands of a Lower rank, perhaps might be rarely found; but within the Line of Royalty, scarce such another, unless it be the Supervival of that most Renowned Gustavus Adolphus, Christina by name, now Queen of Sweden, who it seems hath derived from Heaven, tam magnum & grandescentem Animum, a Mind so big, and outgrowing the Body in which it is seated, that at little more than 17 years of age, she knows how familiarly to converse with all the Arts and Sciences, in no less than seven Languages. These Princely patterns of singular ingenuity, & unparallelled advance in Learning, doth not your Highness seem with delight to imitate? witness the visible proofs thereof, both in Greek & Hebrew Characters under your own hand; and witness also the promptness of your intentive mind, while that learned Mistress of Tongues, Mrs. Bathshua Machin. one of the Ornaments of our Nation, gladly attends you about Studies of that nature. Sure ere long, it will be a kind of Golden Age, since such tender Female— Glories encircle themselves with brighter beams of knowledge, than many Scarlet robes have been invested with in our Universities. Where Literature, and Religion, not only meet each other, but are both embraced into the very bosom of greatest Ladies, how happy a presage is this? And verily, we are fairly promised such a blessing from your Highness. Go on therefore, Great example of a Princely mind; Go on and prosper: Become the learned Grandchild of a learned Grandfather; K. James. & thereby also become the wonder of many Ages, the mirror of your Sex, which all that behold or hear of, may either imitate, or admire. Send forth diffusions of virtual and magnetic Powers; Be like the Sun in the Heavens to the Flowers on earth, every way attractive and influential, to the utmost Circumference of that Royal sphere wherein you move. Let all the little Ladies, & young Gentlewomen, (I might say the greatest & eldest too) take Lively patterns of Ingenuity, Piety, Sweetness, and Goodness, from your Highness, though as yet not full 11 years of age, and let it be reckoned among the glorious successes of the Parliament of England, Not much above two years and an half. that in so short a time since they undertook the care of your Highness' education, you have made so pleasant & quick a progress. And why should not so sweet a Bud of bravest hopes be still accommodated with all possible Advantages, whereby it may blossom out and flourish to the fairest growth of beauty and maturity? So contend's, Your HIGHNESS Most humbly Devoted Servant, John Bachiler. To the Reader. Christian Reader, IF thou expectest an Apology for my appearing thus in Print, as well thou mayst; I shall only tell thee, That after much haesitation about it, yea and many resolutions against it, in my own thoughts; I have not at last been drawn to it, but by the instigation and advise of those, whom I dare say, thou thyself wouldst judge worthy of an honourable esteem for their fitness to give counsel therein. That which I here offer thee, hath no controversy or sourness in it, being altogether practical, and of most inward usefulness to thy precious Soul. I shall tell thee the occasion of my Meditations upon the following subject, and my design therein. For the occasion of it, 'twas thus: Meeting with several sorts of spirits among those that profess Godliness, some pretending zeal for the Law, and the rights thereof, others as much pretending for the Gospel; some pleading for Moses, and some for Christ: the first sort passing under the name of Legalists, the second under the name of Antinomians; Neither of them clear and distinct in their Apprehensions. For the satisfaction of my self, and some others with me, I resolved in my course of Preaching to handle the Doctrine of Freegrace, which accordingly I did: Therein considering the rise and spring, the nature and properties, together with the peculiar object of it. And also enquired into the high and excellent Privileges, as well in point of Justification, Sanctification, and present Consolation, as of future Glorification; which all those Believers must necessarily enjoy, who live upon the right use and improvement of this Grace. After all which, in the Application, one part of my message was, a sharp reproof to all men whatsoever, that in any kind offer wrong and injury to this Grace of God; either by neglecting, abusing, or profaning it, while they turn it into wantonness, or take any occasion from it to allow themselves in Evil, or cast off Duty. The very best of Gods own people were not spared, who were any way found guilty in the least; and were told, That even those of the sons and Daughters of. Freegrace, that happily might think themselves the only darlings of God's bosom, yet can never be able to bring a satisfying proof thereof, unless they honour the glory of his Sovereignty as much by yielding obedience to his righteous Law, as they embrace the sweetness of his Love, by believing his blessed Gospel. When this work was done, the same good Hand of Heaven, that led me thus far into the study & view of Grace it self, carried me much farther, to behold the Riches & Glory of it, as 'tis in part already, and shall hereafter be much more revealed unto the world: And so now thou hast my design also, which (out of the Apostles words, * Viz. That in the Ages to come he might show the exceeding Riches of his grace, in his kindness towards us, through Christ jesus. Ephes. 2.7.) is to do these three things. First, to enter into Freegrace her treasuries, to open her Cabinets of Jewels, there to take notice of the exceeding Riches of it. Secondly, To make it appear, that it is, and ever hath been the great business and delight of God's heart, to show forth and discover the exceeding Riches of this his Grace unto the sons of men. Thirdly, That though these exceeding Riches of Grace have in all times passed been more or less revealed; yet, that the fullest and clearest manifestations thereof are reserved for the last Ages: And that though for the present, the very foundations of the world are in a manner shaken, Kingdoms and Nations almost dashed in pieces with miserable concussions among themselves; though all things seem now dark & stormy, with a dismal kind of Blackness round about: Yet when these blustering Menaces shall be hushed into a Calm, and these uncomfortable Clouds be dissipated, (which may not be very long first) Then shall the Light arise, I mean the light of glorious Grace, with the splendours and brightness of it, in a far greater height than in all former Generations. All this I thought to have brought within the compass of one small Volume; but I find myself very much disappointed of my Project, And therefore shall prepare that by piecemeal, which I thought to have presented in one entire Discourse. And perhaps, all things considered, it will be the best way: For, the Commodity which I set to sale being very rich, and yet absolutely necessary for the use of All; when it is made up in small parcels, such as may neither burden the Pocket, nor the Purse, neither prove too big for many to buy, nor for any to carry about them; they will be the more able, and willing to furnish themselves Therewith. In this first Parcel, I bring but a minute quantity of the Riches mentioned; very little, in comparison of what thou mayest expect hereafter: Therefore the Title is, Golden Sands. If thou accept of these, I shall show thee afterwards (Christ assisting me) whole Mines and Mountains of this Grace-Gold; Mountains that reach up unto, yea, and above the Heavens. And therefore, that thine Heart (mean while) may be as a pure Crystal glass, to hold these precious Sands of Grace (till more comes) is the earnest desire of An affectionate Seeker of thy Sovereign welfare, JOHN BACHILER. From my Study at Windsor castle, Decemb. 21. 1646. The TABLE. CHAP. 1. THE various acceptions of the word Grace; and in what sense it is understood in this Discourse. CHAP. 2. That there is a Richness in Grace, proved by 4 Demonstrations. CHAP. 3. Wherein the Richness of it lies, chief that it is so preciously sovereign to save. CHAP. 4. How many ways the Riches of this Grace are divided among, and participated by the Saints. Where, of the losses that Grace susteins from the Saints; and of the Debts which it forgives to them. CHAP. 5. The Ransom that Grace lays down to redeem the Saints. CHAP. 6. The Expenses which it is at, in maintaining of them. GOLDEN SANDS. EPH. 2.7. That in the Ages to come he might show the exceeding Riches of his Grace, in his kindness towards us, through Christ Jesus. HAving in the Epistle to the Reader, already glanced at the scope of these words, and the chief parts of them; I shall presently apply myself to that which lies first in order to be opened, viz. The Riches of Grace, dividing the most distinct pieces of the whole Discourse into so many Chapters. CHAP. I. Of the various acceptions of the word Grace in Scripture, and in what sense 'tis understood in this Discourse. IT sometimes signifi's the comeliness, gracefulness, or beauty of a person or thing, such as the excellency of speech, Prov. 22.11. For the grave of his lips, the King shall be his friend. Psal. 45.2. Grace is poured into thy lips: or the glory of an ornament, Pro. 1.9 and 4.9. An ornament of grace unto thy head: or the gallantry of a garden, in its verdure, Jam. 1.11. speaking of the withering flower, the grace of the fashion of it perisheth. It sometimes signifies a condescending sweetness, or gracious affability especially towards one much inferior, Judg. 6.17. If now I have found grace in thy sight, saith Gideon to the Angel of the Lord: and Moses often, that I may find grace in thy sight, Exod. 33.12, 13, 16, 17. Gen. 39.4. And Joseph found grace in the sight (of his Master) and he served him. It sometimes signifi's a placability, or gentle appeaseablenes of spirit, an aptness to be reconciled, and return again to thoughts of former amity and friendship, forgetting and passing by of injuries, if any such have been. Thus Jacob to his brother Esau, when he brought his Present, Gen. 38.8. these are to find grace in the eyes of my Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Invenire vel conciliare gratiam. It sometime signifies an honourable esteem, grounded upon an apprehension of something excellent in a person: 'tis said of the Apostles whose preaching was grown famous to a multitude that believed, Acts 5.32. Great grace was upon them all. Luke 2.42. And Jesus grew in wisdom, and stature, & in favour (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grace) with God and man. It sometime signifies a testimony of special good will, conferred upon a person in some eminent mark of favour, Rom. 1.5. By whom we have received grace and Apostleship. Ester 2.17. And the King loved Esther above all the women, and she obtained grace and favour in his sight, more than all the Virgins: so that he set the Royal Crown upon her head. Thus when Kings make Earls and Dukes by Charter or Patent, the Royal stile is, We of our special good will, or of our mere grace and favour, etc. It sometime signifi's a gift freely given: thus of the contributions from the Churches of Macedonia. 2 Cor. 8.1. after whose example, the Apostle exhort's the Corrinthians, therefore as ye abound in every thing, fee that ye abound in this grace also, v. 7. In this sense after an especial manner, the gifts and divine qualifications of the Saints are called Graces, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratia gratis data. as the grace of Faith, the grace of Love, the grace of meekness, etc. which live as so many heavenly principles, habits, or Roots of holiness in the hearts where they are planted. Lastly, to mention but this one more, most properly, most emphatically, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is spoken of God, and signifi's the most abundant freeness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gratia grati● dans. and bountifulness of his heart, in the blessed communications of himself, unto his Elect, as such, I say as such, for none else are the proper objects of this grace but they, it is their peculiar attribute, God is good to others, but gracious to them only: to them he Ray's forth and Beams out himself. He diffuseth and shed's among them, the pure and bright emanations of his glory: so that 'tis their privilege, to fit as it were encircled with irradiations, with eternal smiles from his face: so powerfully are his affections ever working towards them, through this his grace, that to them he is always most easy to be entreated, most placable, most sweet. Them he embraceth, and embosometh with a kind of inbred & natural Love, a Love so exceeding active in the declarations of itself, that it never ceaseth dispensing to the Saints, the most rich things they are capable of, either here or hereafter. Of this grace it is, and the riches of it, we shall now speak. CHAP. II. That there is a richness in Grace, viz. That Grace which is properly known by the name of the Free grace of God. NOt a mere putative richness, a richness in opinion only, whereby things are esteemed rich, which are not so in themselves. Some Chronicles tell us of pieces of leather, that with the King's stamp upon them passed for currant coin; as Cockleshells and Fish-bones do now amongst the Indians. But the richness which is in the grace we speak of, is a real, substantial, solid richness, such a richness as truly renders it a most rich thing in itself, though all the world should think otherwise: which will appear from these four Demonstrations, besides many others. First, if you consider this grace in the effects, which it self only is causal and influential to, viz. those supernatural and most precious operations of it in the Saints hearts. Some have fancied pure gold in the veins under ground to be nothing else but a condensation of Sunbeams concocted by the influences which themselves brought with them: which opinion, though very absurd and ridiculous, yet may serve to illustrate the thing in hand. For what are those holy dispositions in renewed hearts? those divine participations of Grace we there meet with? Are they not the precious things wrought by the Sun, the precious things of heaven; to allude to that in Deut. 33.13, 14. Surely (saith Job, speaking of the earth) there is a vein for silver, and a place for gold, the stones of it are the place of saphires, and it hath dust of gold, in it is hidden every precious thing. Job 28.1, 6, 10. and surely it is as true concerning gracious hearts: Surely there is a vein for silver, and dust of gold, there is a place for Saphires, and many a precious thing lies hidden in those hearts. Such as the things whereof we read, 1 Cor. 2.9, 10, 11. The things of God, the deep things of God, the things prepared or wrought by God, and that by his free grace only, as is intimated, ver. 12. And these things, what are they else, but the very same, which (for want of some one intelligible word that might fully express the richness of them all at once) are represented to us, under the many several exegetical terms of the richest things in the world, viz Silver, choice silver, gold, fine gold, choice gold, pure gold, gold of Ophir, Jewels of fine gold, Pearls, Rubies, the precious Onyx, the Saphir, the Topaz of Ethiopia. See Job. 28.14, 20. with Prov. 3.14, 15. and Prov. 8.10, 19 yea, better than all these, v. 11. All things that can be desired are not to be compared to them. Quod facit tale est magis tale. Now that which is causally productive to such rich things, how rich is it in it self? Secondly, the holy Spirit, which always speaks Truth itself, saith 'tis rich, and that in more places then one in the New Testament. This Spirit also, which never miscalled any thing, calls Grace by its name, gave it that name it hath. The very Single word Grace, though riches had not been added to it, is a word importing a most precious thing. The very word Diamond carries a sense along with it, that speaks it richer than a pebble. So that when you name that and a pebble together, a man needs not help it, with adding this Epithet Rich unto it, to persuade a belief that 'tis better than a pebble. In like manner, name what you can of created Excellencies, the very single monosyllable Grace presently speaks it self, infinitely more rich and excellent than all things. It was a proof of Adam's Wisdom and perfect knowledge in nature's secrets, that by Gods own appointment, he gave names to the living creatures, which were all so pertinent and significant, that the text saith they stood unaltered. Gen. 2.8. And whatsoever Adam called every living creature, that was the name thereof. Now the holy spirit much more knows what is in every thing, especially in this rich Grace, to the nature whereof it self is so intrinsically coessential. It was this spirit gave the Stars their names at first, and the Heavens also that very name by which now they are called; and he also understood himself when he gave Grace its Name. Men may indeed be mistaken & call things by better names than they deserve. Hence Copper sometimes goes for gold, and Bristoll-stones for Diamonds, they may over-value things through their ignorance, but who can charge the holy Spirit thus? It He saith grace is rich, we must needs conclude 'tis so indeed; for what is rich, if that be not, which this holy Spirit account's so? Thirdly, that the Saints might be actual sharers and enjoyers of this grace, it cost much; and that from him who knew it was worth the price he paid for their fruition of it, else would never have bought it at so dear a rate. The life-blood of the Prince of Peace, the Lord of glory, the beloved Son of God himself went for it. called Gods own blood, Acts 20.28. therefore necessarily precious, 1 Pet. 1.19. Saint Paul speaks emphatically, 2 Cor. 8.9. Ye know the grace of our Lord jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty might be made rich. He was rich, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cui opes plurimae. i. e. he had abundance, a most plentiful affluence of all riches, as the word imports, yet for your sakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Significat extremam Christi inopiam, & quasi mendicitatem. Vorstius. Ad extremam inopiam redactus. Beza. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prop●●è mendicus, qui nihil habet nisi quod ostia. tim acceperit. Step. Mat. 2611. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculium, i.e. possessio proprio & peculiari empta pretio. he became poor, even so miserably poor, that he even begged his bread, for so it properly signifies, he laid out his whole estate, scarce left himself worth a groat (as the Proverb is) even begger● himself, that he might purchase this grace unto the Saints; which is therefore called the purchased possession, Ephes. 1.14. he emptied himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philip. 2.7. poured all out from himself, that he might fill them, & their treasuries to the brim. If it be said, had not the Saints an interest in this free grace from all eternity, when they were at first made objects of it by God himself, and that without any consideration had unto jesus Christ as Mediator? Was it not theirs then by free gift? And doth not the first title to it, hold good still? And if so, how then are we said to have no share in it without his blood? Ans. The election of the Saints, and decreeing of all that glory which they shall one day be invested with in heaven, was indeed a pure act of Free grace, yet so that all the three persons as one God, equally concurred in it, & so in that sense, one Person had not a greater hand, or was sooner in the act of election, than the other; therefore the Saints are therein alike beholding to all three, Father, Son, and Spirit. But secondly, consider all the three Persons, in the several parts (as we may so speak) which they act towards the accomplishment, and execution of all that blessedness which was at first jointly intended by them for the Saints; and then the actual fruition thereof will most eminently depend upon the shedding of Christ's blood. The case being much otherwise in supernaturals, then in things sublunary. In this world, if a man hath but a single title to a thing, provided it be a just title, though it be but by gift only, or by purchase only, he enters the possession of it without interruption. But the Saints cannot do so; for although they have an interest in the riches of freegrace by gift, yet their actual enjoyment of them must be by purchase. The Son as Mediator must really invest them with that which Himself as God together with the Father and the Spirit did really intent for them. From hence it is, that his blood, as it is a Ransom in one sense, (of which anon) so 'tis the price of a purchase in another, and that so necessarily, that the Saints could never have actually enjoyed their blessedness without it. The consequence of all which, is, That as it hereby appears what a richness there is in this blood that could purchase such precious Grace; and what a richness in that love that was willing to lay down such a price for it; so also, what a richness there is in this grace that could be procured upon no cheaper terms. Fourthly, these riches of grace are the wealth of God himself, the very gold of heaven. Men are reputed rich either in bags of money, cabinets of jewels, brave lands, and goodly buildings; yea, and some of them in Crowns and Kingdoms: but all God's jewels, his money, his Revenues, yea and his whole Kingdom's wealth, ly's in this one rich commodity, his grace. Ephes. 2.4. God who is rich in mercy, etc. When Moses desired to know what God's glory was, and to have a sight of it, the Lord caused all his goodness to pass before him, and his name to be proclaimed, The Lord, the Lord God merciful and gracious, etc. As if he had said, Moses wouldst thou know wherein my Glory consists? It is in my Goodness, Mercy, and Grace. The same answer must be given to those that inquire wherein his Riches and great abundance ly's? 'tis in his Grace. CHAP. III. What that is in Freegrace that makes it so rich a thing. NAmely, the most incomparable and sovereign excellency thereof, the singularity of its most beatificating sweetness, it being (as 'twere) the Root of all those attributes whereby in so peculiar a manner the most blessed God is so transcendently amiable, sweet and glorious to the Saints. Nor is there any thing wherein we can suppose the richness of this grace consists more, then in that never-fading and sempeternall Efloriscation of it: the Flowering out (as one may say) of God's good nature in the fairness of its blossom from its own most aromatic root. For as they say Love in man is the Root of all the other virtues: so after a sort may we say of God's free grace, that it is the root of his Mercy, Pity, Patience, Goodness, Kindness, etc. yea that only whereby he is the highest and chiefest Good. By this it is, that he is the inexhausted fountain of all those streams of Blessedness that flow forth & overflow all the Creation over; the eternal spring and Wellhead of all those fresh seas and oceans of the swelling tides and bottomless depths of ineffable sweetness and love, to all his elect, both men & Angels. And how then can the unparallelled richness of it be estimated? Set Christ and his blood aside, and what is it can be thought upon, that can come up to the price of one dram of it for a poor soul? it would beggar all the Angels in heaven to do it. Stars are but the dust of heaven, and yet one single staris richer in its substance then the whole globe of earth. The soul of the meanest man alive is more worth than a world, as he himself tells us, who went to the price of souls: what then shall we think of this grace, by which alone it is possible a soul may be saved? And indeed herein ly's very much of the Richness of it, that it is the only All-head, so sovereign to save: yea so much of the richness of it, that Seraphims want Arithmetic to sum up the value thereof. That balm which never fails of healing, in no case whatsoever; that Cordial which always quicken's and keep's alive at the very touch of it, how inestimable is the worth of it for that very reason? But we are forced to fall off from this so high a speculation, to something that comes better under our shallow apprehensions. The several ways by which the Riches of Grace are participated by, and divided among the Saints. FIrst, consider the losses which Free Grace sustein's from the Saints. Had Adam stood, and his posterity after him, what a revenue of love, obedience and honour should God have had, for almost 6000. years? Millions of millions had come in unto him, treasuries of glory, which by means of that unhappy fall, he hath totally & irrecoverably lost. For though the wicked rout of men, which shall certainly perish and go down to hell at last, must thereby undergo eternal torments for the making of some kind of payment to Divine Justice: yet the Elect go free, altogether free, as touching their own individual persons; so that Grace is an absolute loser by them, hath no payments at all from their hands, no not one single farthing for all the rents that have been so long behind. Secondly, consider the debts which Grace freely forgiv's to the Saints. Their sins are their debts, witness our Saviour's own words, Mat 6.12. Forgive us our debts, as we forgive our debtors. Now 1. How innumerable are these debts? what multitudes of transgressions of all sorts are the Saints guilty of? David was a man after God's own heart, yet hear what he saith, Psal. 19.12. Who can understand his errors? and more fully, Psal. 40.12. Innumerable evils have compassed me about. A man would soon lose himself in the observation of the very actual aberrations which are multiplied by him continually; but what are these to the swarms of searet corruptions within him, that lie out of sight? 2. How great and vast are the sums, which these debts amount unto? think on that also. The Saints cannot sinne at so cheap a rate as others. Christ is a King to them, and God is Their Father. Now suppose a Child that hath had costly breeding, yea and more love then ordinary from his careful and tender Father, should break out in some act of violence and indignity against his Father, that hath deserved better at his hands: or suppose a professed subject, who by all the laws of nature & nations, is obliged to loyalty under his gracious Sovereign, should become guilty of Rebellion; Nay, to rise yet a great deal higher, suppose a favourite at court, one that is familiar with the King, that knows his secrets, lives in his very heart, that ever stands before, and even next his chair of State; and which is yet more, one whose life hath been saved, and that many times over by the mercy and clemency of this his Lord the King: And besides all this hath been advanced to eminent places of Honour, with all the marks of Royal love upon him. I say, suppose such a favourite as this should asperse the Name, deface the picture, rend the Arms, clip the coin, contemn the Laws, vilify the government of the King. Suppose he should suggest plots unto, or any way strengthen the hands of those that seek his life; or would make an Assault upon his Crown and Dignity: Would not this man's crimes be more then ordinarily treasonable? For a stranger that lives under another Prince, or a sworn enemy to do this, would be the less wonder; but for one so many ways, and so strongly tied by all the bands of Humanity, ingenuity, gratitude, obedience, yea, and of friendship itself (which is ever wont to bind with silken cords) I say for such an one to fall into so foul a fault, what punishment can be a sufficient expiation for it? And yet all the sins of the Saints even every one of them are more or less of this horrid nature: For God is a Father to them, though not to others; and Christ is a King to them, even a King acknowledged and owned by them, though not by others: Therefore for them to Crucify him afresh, or be any way in the least, accessary to such mutinies and rebellions against him, as are found in the hearts even of the very best of them; how great a wrong is it? surely the sins of the Saints than are debts of no petty or small values. And it were well if this were all, for over and above there are other debts of another kind, and these as great and as innumerable as the former, which the Saints perpetually run into: And if this rich grace did not suffer them to do so, they must all famish and starve quickly, even (as the proverb is) for cold and hunger: not one of them being able to put bread into their mouths, or get a rag for their backs, without a supply from the hand of grace. They all live on credit, and take up on trust: so that should they cease from borrowing, they would soon cease to be. And 'tis not a little that Grace furnisheth them withal; not such trifling sums as shillings or pounds, but with hundreds, with thousands, with millions. And it is not but for now and then only, or very seldom, but which adds abundantly to all the rest, 'tis constantly. They not only never wipe out old scores, but on the quite contrary, still are beginning new ones, multiplying scores without number. Oh the piles of debt-books that lie heaped up in Freegrace her Countinghouse! All which as Grace suffers with riches of patience, so she forgiv's at last with riches of mercy. Now that Grace is able to do this, & that without feeling it or being impaired at all by it, how convincing an argument is it of the riches of it? Should any man alive, even the richest of the whole race of Adam do so; should he lose mighty revenues, forgive multitudes of vast debts, supply the wants of thousands, suffer old scores and new to increase upon him, from a numberless number of bankrupt and bad debtors, and that continually, would it not break him over and over? could he be able to hold up his head, or keep his trade going? yet Grace doth this, and break's not. As there are multitudes of sins and debts which the Saints can never take off, so Grace hath multitudes of mercies to cross them out: and as those debts are vast and exceeding great, so Grace hath as tender and great mercies, even bowels, rolling bowels of pity to forgive. It abundantly pardons, Esay 55.7. and where sin abound's, there to a Believer this Grace superabounds. Rom. 5.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. One would think, the very back of Grace should crack under it, that it should be totally impoverished and undone. But behold, it is so far from sinking, or giving out, that as if it had suffered no loss at all, or met with no bad debtors, but had received its due unto the utmost, it lives and maintain's its port with as much magnificence as ever. Grace reigneth, saith the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 5.21. keep's Court in Heaven like an Empress notwithstanding. CHAP. V. The Ransom which Grace lays down for the Saintsses THirdly, consider the Ransom which Free Grace lays down for the Saints. The best of them before conversion are under a double bondage. 1. In the hands of a most cruel Tyrant. 2. Of a most exacting Creditor. First, of a most usurping tyrant, Sin, which exerciseth dominion over them, and to which they also for a time yield themselves as servants to obey it, Rom. 6.6,— 20. Sin reign's like a Lord of misrule, the most Princely Offsprings of heaven, the most royal births among the Saints, have known the sorrows of vassals under it. They also, till a Deliverer comes, are sold under sin, Rom. 7.14. as slaves are sold for a base price, and to do base work. And as for the Devil with his fellows, all the while the poor Saints are in this kind of bondage under sin, they are but the tyrant's executioners: bloody ones indeed they are; for besides the horrid threats of death and hell with which they scare them, how sorely do they whip them to all those cruel services in which they are employed by sin? Believe it, they strike smartly, who will take off, they lay on most deadly blows, scourges that draw blood apace, and cut deep, even to the very bone. As the taskmasters of Egypt made the Children of Israel serve with rigour & hard bondage, and made their lives bitter, what with their work, and their sore beating them, Exod. 1.13, 14. Thus these Diabolical torments lay about them most severely, using the precious sons of Zion, as if no better than the Skullions of hell. Nor will they suffer a moment's rest to them, but make them work even in the very fire, among fiery temptations, to allude to that of the Prophet Hab. 2.13: Now so long as the Saints are under such a merciless tyrant, and such Dragon-lawes, so fiercely imposed and executed, how great a bondage is it? Secondly, they are in the hands also of a most exacting Creditor, Divine Justice; for whatever Freegrace please to do, in bearing its own losses, and forgiving its own debts; yet Justice will not be so satisfied, neither for itself, nor for all those other Attributes which have been as much wronged as ever Grace itself was; the Saints are as much behind hand with Justice, Wisdom, Faithfulness, Goodness, Patience, and all the rest; therefore Justice serves an Arrest upon them, and that not only in its own name, but in the name of all the other Creditors; yea & it keeps them in safe custody without bail or mainprise; and to prison they must go, there to lie, till they have answered for all wrongs, and paid all debts, even to the utmost farthing; which if they can never attain, the wrath of God seizeth on them in pains unutterable for evermore, Mat. 5.25, 26. In this most miserable double bondage, in the state of unregeneracy, do the poor Saints lie; and are like to continue so, unless freegrace comes in for their reli●se, which at one time or other it is sure to do, and with so powerful an hand too, that immediately it rescus them from all these miseries at once. And the means by which Grace doth this, is by laying down a Ransom, (even the same which before we told you went for the price of a purchase also) the life-blood of Christ. He is the great Lord Treasurer of heaven, Freegrace her Cash keeper, at whose only appointment 'twas (for in this business she rul's all) that he came down from his glory, with all the fullness of the Godhead in him bodily. He brought all his wealth with him, that he might be sure to take off all reckon before his return. Well, when he did come, and that by freegrace her sending, what was the work she set him about? was it not to perform her promises, and make good her engagements for the poor Saints? Go, saith Grace to him, go down from heaven, go and ransom such and such whom I have elected. Lo I am ready, saith Christ, Psal. 40.7, 8. I go willingly: and as he said, he did; according to all the Commission that Grace gave him, he most punctually perform's. Grace orders him to lay down a ransom, and he doth so, and that such a ransom, as is every way, and to all purposes, effectually sufficient. He gave his life a ransom for many. Mat. 20.28. the word imports a double ransom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solvo, to pay, or to lose, as when one unty's bands or fetters. answerable to the double bondage mentioned. First, a ransom by power, whereby the captive with strong hand is rescued from the oppressor. Secondly, a ransom by price, whereby full satisfaction is made to the Creditor, either in ready money, or something else equivalent, and so the Prisoner set free both from the gaol and the debt too. Now in both these senses the death and bloodshed of Jesus Christ is become a ransom to the Saints. First, it sets them free from the power of sin, the Devil, death and hell, by conquering and triumphing over them. Who gave himself for us, that he might redeem us from all iniquity, Tit. 2.14. As Grace before delivered from sin, in respect of the guilt of it, by forgiving it, and therein declared the riches of it, as the Apostle tells us, Eph. 1.7. By whom (speaking of Christ) we have the forgiveness of sins, according to the riches of grace; so here also it deliver's from the dominion of sin, even through the redemption of his blood, as we there also have it. And by the same blood he saves from death and hell too, yea and him that hath the power of them both, which is the devil, Heb. 2.14. Through death he destroyed death, Colos. 2.15. Having spoiled Principalities and powers, he made a show of them openly, triumphing over them. He speaks it of those principalities and powers, which are also called spiritual wickednesses, Ephes. 6.12. Secondly, yet that was not the only ransom that was laid down, for Grace pays the Creditors also, even all that they can demand; whatsoever it is, that the Saints are indebted to any Creditor in heaven or in earth, Grace dischargeth all; for the vastest sums it makes such ample satisfaction, not only for Principle, but for Interest, even to an hour's forbearance, that more in justice cannot be required. Therefore 'tis said of Christ, that he saveth to the utmost, Heb. 7.25. because he hath paid the utmost farthing, as 'tis phrased, Mat. 5.26. so that none of the Creditors, no not Justice itself, as exacting as it is, hath any thing to do now to keep the Prisoner any longer, but looketh graciously, & saith, Deliver him from going down into the pit, I have found a ransom, Job 33.24 The Gaoler what ever he be must open doors, and let his prisoner out; yea and more than so, he must deliver up the keys also, even all that bunch of keys with which the poor Saints were locked in. And if you ask, into whose hands these keys are given? 'tis into the hands of Grace, who having them at her dispose, she again put's them into Christ's hands to keep. Rev. 1.18. I have the keys, saith he, of hell and death. A privilege which he may well enjoy, having been the paymaster of all the debts, and the setter of the Prisoners free: though still indeed it must be remembered, it was with Freegrace her money. And alas! what a case had the poor Saints been in, if free grace, besides the bearing so great losses, and forgiving such mighty debts due unto itself, had not done this also? even made an end and gotten a full acquittance from all the other creditors? How did the Saints groan under their many obligations; and what fears were they in continually? still looking for new arrests every hour. Justice for its part, and the other creditors with it, stood upon it, nor would they hearken to any compositions, or make abatements in the least. As for sureties, or undertakers; the whole creation could not afford them. Should they have craved the help of Angels, alas! their bail would never have been taken, because their riches would never have amounted to any considerable part of payment, they might soon have cracked their credits, have broken and undone themselves upon it, but could never have taken off the debts: The poor Saints, in mean time, stand gazing upon each other, with paleness in their faces, with floods of tears in their eyes, and as many sorrows in their hearts, while they think of this their helpless and most hopeless condition. But behold! in this most pitiful and deplorable a distress, just in the very nick of it, Free grace comes in with her bags of untold gold, I say free grace (who had entered into bonds before) she lays down the whole debt, in manner as hath been said. An act of bounty which not only outwent the former ten times over in the multiplications of new sums, because so many creditors had their own from it; but most of all, in that it procured a full deliverance: take an instance to clear it. If a man be indebted to me ten thousand pounds, and be also indebted to many other creditors, and to each of them as much as to myself; for me to forgive him mine own debt, and that so great an one, even every penny of it, you will say 'tis a very bountiful and friendly act; but to pay down so much ready money also in his behalf unto his other creditors, without which (notwithstanding my forgiving him as concerning myself) he must have lain and rotten in prison, you will acknowledge this is far greater bounty, and a more excellent kindness than the former. For perhaps you might suppose, I forgave him mine own debt, because I could never hope to get it of him; but to answer for his debts to others also, and that in ready money, out of mine own purse; all that hear it, will conclude, this is a strange piece of most singular liberality; yea & as unparallelled a love also. And thus hath Grace done for the poor Saints, paid all (as hath been said) with good gold and silver, shall I say? nay with that which is fare more precious than such corruptible things, the blood of Christ, 1 Pet. 1.18, 19 Hence it is, that the Saints are said to be bought with a price, 1 Cor. 6.20. with an honourable price, as the word is. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yea, they are bought twice over, with a double price, they are twice ransomed, with a ransom so great as hath satisfied all parties, and perfectly delivered from all bondages. And which yet adds to all the rest, 'tis not a ransom for the present only, but a most full and satisfying ransom to all eternity. Indeed if a Galleyslave of Turkey, or any other tyrant captive be once ransomed, and so delivered, yet if he be taken again, he cannot be redeemed without a new ransom; or if a debtor be once discharged, and run into new debts, he must make new payments, or else to prison again. But here the case is far otherwise; the ransom is everlasting, the satisfaction is for ever. Heb. 9.12. The blood of Christ offered once for all, having obtained eternal redemption. So that though sin in the dominion of it, may have mind enough to seize on the Saints, and embondage them again, yet 'tis more than it can ever do: And though Justice may seem to come again upon them, & take them by the throat, in the several afflictions & sufferings they encounter with: yet let there be no mistake here, for it is not properly from the hand of Justice that the sorest troubles at any time befall the Saints, as though thereby it would receive some satisfaction from them, and pay itself out of their sufferings. No verily, there can be no ground for such a thought as this; Justice being already fully and eternally satisfied, as concerning the Saints, through the death of Christ. It is from the hand of Grace rather, (who we may be sure will never lash too hard) that all these lashes come; and that for excellent intents and purposes: as Parents when they correct their children, it is not out of unappeased wrath or hatred to their persons, but out of tenderest care & love. Heb. 12.5,— 12. Well then, we have seen somewhat more of the riches of Grace in the ransom it lays down for the Saints. The ransom of a man's life are his [owne] riches, saith Solomon, Pro. 13.8. but the ransom of the Saints lives, are the Riches of Grace. CHAP. VI Of the expenses which Free grace is at in maintaining of the Saints. THe fourth channel through which the riches of Grace run unto the Saints, is its expense in maintaining of them. Consider at what a rate they live, how Princelike they are, as well in their breeding as in their birth. First, for their apparel, how sumptuous is it? Grace cloth's them all with cloth of gold, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In recamat is. Ar. Mon. Cum phrygianis. Jun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Auri ocellaturis vel polymitis aureis induta. Ar. Mont. Fundis aureis vestita. Jun. yea with wrought gold, and raiment of needlework. Psal. 45.13, 14. Wrought gold supposeth something richer than gold alone; as if embroidered over with pearl, or enouched with diamonds, as some Critics would seem to understand from the Original word, which is translated All glorious within; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it came from that word, which sometimes signifies a precious stone cut with angles. M. Ainsworth thus, Her clothing is of purled works of gold, in embroideries she shall be led, etc. such purled works, (saith he) or such grounds, and closures of gold, as precious stones are set in, Exo. 28.11, 14. But what ever it be, we see 'tis very brave, for what more can be said even of a King's robes, then that as they are most rich in their stuff, so most costly is their make, by the very phrases here used, viz. needlework and wrought gold, what less can we understand, than the very curiosity of skill, and the excellency of contrivement by the finger of grace itself, in ornifying the suits which the Saints wear. Ezek. 16.7, 10,— 13. Thou art come to excellent ornaments, saith he of his beloved Church, I clothed thee with broidered work, I girded thee about with fine linen, and I covered thee with silk, I decked thee also with ornaments, and I put bracelets upon thine hands, and a chain on thy neck, and I put a jewel on thy forehead, and ear rings in thine ears; thus wast thou decked with gold and silver, and thy raiment was of fine linen and silk, and broidered work. How aptly may this be applied to our sense in hand, at least wise by way of allusion? for as rich parents that have goodly children which they dearly love, are wont to put comely garments upon their backs, and bedeck them with rings, jewels, bracelets, with chains of pearl and diamonds, the better to set off these foundlings of theirs, to the eye of all beholders; especially if in the way of preferment, if it be wooing time, and they have hopes of good matches for them: even so doth Grace with her darlings, set them off with best advantage, with all their finery and jewels on them. And good reason too; for now is the time of their preferment, and of their growing acquainted with that great Heir of glory which they must one day marry. Jesus Christ goes brave himself, as 'tis meet he should, for he is the Prince of heaven, Heb. 1.13. girt about the paps with a golden girdle, Mar. 9.2, 3. He was transfigured before them, and his raiment became shining, even white as snow: like unto Princes, with whom the manner was to be clad in white, Esth. 8.15. The very servants which attend Princes wear gorgeous apparel, Luk. 7.25. how much more than the favourites; yea, the Royal Consorts themselves, who are wont to live in their Sovereign's arms? Though the Son loves all that the Father recommend's to him, none so well, and which is yet more, none else; yet he is of a curious eye, and must be pleased. He loves to see his beloved ones handsome in their attire, because 'tis them his heart is set upon, and which he hath chosen unto himself as an eternal object of his affections & sweet embraces. How was he taken at the sight of his Spouse, when she appeared to him with her chain about her neck? Cant. 4.9. Thou hast ravished my heart, my sister, my spouse, thou hast ravished my heart with one of thine eyes, with the chain of thy neck. Mark the expression, 'tis not, with one of thine eyes only, but the chain of thy neck also. Is the person of Hester set apart for the pleasure and delight of the King? Then she must have ornaments and perfumes accordingly, though it be at the King's own cost. And verily herein, if Ahasuerus was not, yet Isaac was a type of Christ, when he sent jewels of gold, earrings and bracelets to his Rebecca, Gen. 24.22. yet whatever 'tis that even Christ himself either send's or bring's in this kind, to his espoused Saints, 'tis from the hand and at the cost of Grace, her purse finds all. And because Grace will be sure, that the clothing and very dress of the Saints, shall in all points be pleasing to the eye of Christ, therefore 'tis all spun of the very same thread, cut out of the very same piece, made up in the very same shape & fashion, that his own garments are. Rev. 19.7. The marriage of the Lamb is come, and his wife hath made herself ready, (viz. in preparation for this marriage day) and to her was granted that she should be arrayed in fine linen, clean and white, for the fine linen is the righteousness of Saints: Which righteousness of Saints, what is it else, but the righteousness of Christ? those garments of his that smell of myrrh, aloes and cassia, Psal. 45.8. these are the Saints robes, stately and rich indeed, the verdure of whose beauty and glory, that it might for ever keep fresh & new without the least stain and spot upon it, therefore grace hath washed them in such a lasting die, that can never out, viz. the blood of the Lamb, Rev. 7.14. Well therefore may the Church sing as she doth, I will greatly rejoice in the Lord, my soul shall be joyful in my God: for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a Bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels, Esay 61.10. Secondly, as the Saints go gorgeously at the Cost of Grace, so they eat delicately, and live high. Answerable to their garb is their diet. Their very bread is the bread of Heaven. Joh. 6.51. I am the living bread which came down from Heaven. Food for Angels, yea, and better than any they have, for Angels have not the body and blood of Jesus Christ to feed upon, as the Saints have. We find in the song of Moses, Deut. 33.14. that it was reckoned among the privileges of the Jews, that they did eat of the fat of the kidneys of wheat, as they had sweet Manna in the wilderness, so they had pure manchet in Canaan, and in both of them representative of this living bread from Heaven: such a bread as serves not only for the Saints necessity, but for their delight. And if the very bread of the Saints be so dainty, what shall we think of their other viands? of the fatness which they meet with in God's house? Psal. 36.8. The fat things full of marrow, Esay 25.6. We read of Asher, that out of him, as his bread shall be fat; so he shall yield royal daintyes. Gen. 49.20. we may here well allude to it. 'Tis worth the observing, Psal. 37.3, 4. what a significant term is used, and in what connexion. v. 3. saith he, Trust in the Lord and verily thou shalt be fed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pascere fide. Jun. i ex fide vive. i. e. thou needst take no care for provisions to live upon Or as M Ainsworth read's it feed on Faith, i.e. nourish thyself and live by it; for the just man liveth by his faith. Habak. 2.4. and then mark what follow's, Delight thyself also in the Lord. v. 4. The word is exceeding Emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as some will have it) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pi●suit, placentas propriè. delight thyself in the Lord, that is, satiate thyself, please thy , be filled with an holy gluttony, be as the hungry sensualist is at the sweetmeats and made dishes that are before him. Such a kind of pleasure 'twas that the heart of David fed upon, when he uttered those words, oh taste and see how good, or how sweet, the Lord is! Psal. 34.8. a speech which we know is usall to the next that si 's by: when a man meet's with some excellent dish which he looked not for. And such dishes do the Saints meal upon continually. The very water that they drink, is it not out of springs that bubble up eternal life? Joh. 4.10. What then are their wines? yea, and their streams of honey, with the milk of the flowing breasts they suck? as their bread (we heard) is of the fat of the kidneys of wheat, so their wines are the pure blood of the grape, to allude again to that in Deuter. 32.14. yea, and over and above their wines are spiced, mingled wines; not only brewed out of Christ's blood, but also sweetened with the sugar of his love, mingled with bowels of compassion. Wines upon the lees, well refined, that are vigorous, sparkling & full of revivement; they say burnt wine is a cordial, 'tis true of this wine of the Saints, which is heated with the flames of divine love; therefore well may it pass for a Royal wine, as those wines were, which we read of, in Esth 1.7. see and compare, Deuter. 32.14. Prov. 9.2. Esay 25.6. Their honey, it is of the sweetest and purest strain, honey out of the rock, viz. the rock Christ Jesus, sucked immediately from thence, Deut. 32.13. and from the honeycomb of the Gospel, the blessed word of grace, which is sweeter than the honey and the honey comb, Psal. 19.10. Their milk is sincere, full of cream, battening and nourishing, such as gives both present satisfaction, and future growth. Esay 66.11. That ye may milk out and be satisfied with the breasts of her consolations. 1 Pet. 2.2. As new borne babes desire the sincere milk of the Word, that ye may grow thereby. All these with what ever other provisions the hand of Grace ministers unto the Saints, are ministered to them in 〈◊〉 plentifulness, equal to their variety. Prov. 9.2. She furnisheth her table with full feasts, Esay. 25.6. with store and great abundance, that the eaters may be abundantly satisfied, and drink as freely as out of rivers Psa. 36.8. They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the rivers of thy pleasures. Grace deal's not with a sparing hand, but liberally, and with hearty welcome. Eat oh friends, drink, yea drink abundantly oh beloved, Can. 5.1. drink drunk, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inebriate. Ar. Mon. Inebriamini. Jun. as the word imports, be you filled with an holy excess, as is intimated Ephes. 5.18. When Ahasuerus made a feast for his Nobles, 'twas of long continuance, and according to the state of the King, Esth. 1.7. Grace doth so likewise; the very fragments of her board would feed thousands. Mat. 14.20. And they did all eat and were satisfied, and they took up of the fragments that remained twelve baskets full. How many sweet meals might be made of the Saints leave? time was when the very crumbs under Grace her table, gave a full meal to a daughter of Canaan, Mat. 15.27. Thirdly, the habitation of the Saints, the very housing which Grace hath built o'er their heads, in the sumptuousness thereof, is no whit inferior to their garb and diet. They sit in heavenly places with Christ Jesus. Eph. 2.6. And hath made us sit together in heavenly places in Christ Jesus. Their habitation is on high, even within the secret of the Almighty, Psal. 91.1. Lord thou hast been our dwelling-place in all generations, Psal. 90.1. As if he had said, when we have had no hole to put our heads in, no rocks to run unto, no towers to be safe in; we have found both a safe and glorious habitation withthee, in the very secret of thy pavilion; thou hast admitted us even there where thou sittest in most magnificent state, and where only thou givest access to the friends of thy heart. Oh how glorious a palace have they, who thus dwell in God? yet 'tis a privilege, common even to the meanest Saint, such as scarce have cottages in this world. While their bodies lodge but in houses of clay, yet even then their nobler part, viz. their mind and spirit inhabit's higher. They have buildings in another world, (which also they dwell in at present, (though here below) so bright and shining, that even Angels are dazzled to behold them. For our conversation is in heaven, saith the Apostle, Philip. 3.20. and in an higher part of heaven then ever the Angels attained unto, even nearer God. The very first stone laid in the Saints buildings, how precious is it? 1 Pet. 2.6. He is the chief corner stone, elect and precious. 1 Cor. 3.12. Other foundation can no man lay, then that which is laid, Jesus Christ. And answerable to the foundation is the whole structure, all polished from top to bottom, most goodly to behold, so that the very spectators that pass by, Zach. 4.7. being filled with admiration at the lustre of it, lift up their shouts, and cry, Grace, grace unto it. So that all those fair colours, foundations of Saphires, windows of agates, gates of carbuncles, with borders of all pleasant stones, mentioned Esay 54.11, 12. with all other the like expressions, are used but as metaphors, the more lively to set it out. And as this habitation of the Saints, which Freegrace at her own proper cost and charge hath raised for them, is most richly built; so it is an huge and vast thing, and so in that sense as stately & magnificent as in the other. For the Saints are all children of the same womb, & they love each other dearly, so dearly, that they will never by their good will be apart or dwell asunder. Now Grace loves to see such a disposition in them, and therefore to suit it accordingly, she hath made one house big enough to hold them all, that they may be all under one roof. So far & wide doth this glorious edifice enlarge itself (having multitudes of rooms to spare in it for new comers) that it grows into a City, and that a mighty one; a city as big as a Kingdom. Heb. 11.16. He hath prepared for them a City. Mat. 25.34. Come ye blessed of my Father, inherit the Kingdom prepared for you. Prepared, it intimat's a kind of extraordinary thoughtfulness for the building of it; that the materials, the fashion of it, and all that belongs to it might be sumptuous. As David speaks, 1 Chro. 29.2, 3. Moreover, saith he, because I have set my affection to the house of my God, I have prepared with all my might, gold, silver, onyx stones, and stones to be set, glistering stones, and of divers colours, and all manner of precious stones, etc. so Grace did, when she built Heaven for the Saints, she knew who were to dwell there one day, and therefore she spar's neither cost nor art; she provid's her gold and precious stones to build with, pearls so fair and goodly, that the mighty gates of the City, each of them, were but of one entire pearl; and the very streets thereof paved with no worse than pure gold, as bright as transparent glass, Rev. 21.21. But this is not all, for that the house should stuff and furniture might be suitable to the building: the very spoons and dishes, yea, the candlesticks and snuffers, (and that but in the type only) are all of pure gold, Exod. 25.38. And if these so rich, what then may we judge of the more Noble utensils, of the vessels of honour, and the hang wherewith the rooms are furnished? Fourthly, freegrace, which thus cloth's, feeds, and houseth the Saints in glory and state, is not sparing to them any other way, she put's store of money into their purses also. Parents that love their children, and are at great expenses with them otherwise, are not wont to pinch them in this respect; but make allowance to them with such a free and liberal hand, that abhorring baseness, they may carry it out with a generous and worthy spirit. The same rule freegrace observeth also, never let's the Saints want money, no not the poorest of them; she stor's them with good gold and silver, see else, Job 22.23, 24, 25. If thou return to the Almighty, then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks; yea the Almighty shall be thy most choice gold, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lectissinun aurum tuum. (so Junius read's it) and thou shalt have plenty of silver. So that the Saints know no want, no not the meanest, or youngest of them; they all have enough, as well in their Nonage as in their full age. They are rich in faith, Jam. 2.5. rich in good works, 1 Tim. 6.18. rich in precious promises, 1 Pet. 1.4. rich in the saving knowledge of the word of life, which dwells in them richly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 3.16. Their money is currant in heaven, though few will receive it for good coin in this world. Fiftly, agreeable to these things are all the rest. The very attendants upon the Saints, how high and noble are they? a train so glorious, that even greatest Emperors may veil unto: for Angels wait on them. Heb. 1.12. Are they not all ministering spirits, sent forth to minister unto them, who shall be heirs of salvation? Doth it please the Saints at any time to ride out, and take a prospect abroad in the company of that Royal lover which Grace hath espoused them unto? Behold, his own chariot is ready for them, with all the equipage thereof. Cant. 3.9, 10. King Solomon made himself a chariot of the wood of Lebanon. He made the pillars thereof of silver, the bottom thereof of gold, the covering thereof of purple, the midst thereof being paved with love, for the daughters of Jerusalem. To all this, what riches of Grace go? besides those incident experces that occasionally arise; for as 'tis in a great family, if there be many sick in it, or lie hurt or wounded, weak and diseased, especially if they be the prime pieces, the best beloved's, the dear children, and those whose lives are most on all sides; what cost is spared? Nay what cost is not most industriously improved, and that all the ways that can be imagined, for the recovery of them? no Chirurgery, Physic, choice provisions, most helpful attendants neglected, night or day; how many a rich man hath beggared himself in costly remedies on his own crazy body? or upon the body of his dear wife or child? Bezoar stones, dissolved gold magisterial pearl, with a thousand such like precious ingredients have been as common things, in such cases as these are. And just so it is among the Saints, how many of them often lie thus, sick and wounded, weak and feeble under the hand of Grace? always ailing something, either heads ache, or hearts ache, this member is wounded, and that is out of joint; the eyes are sore, the stomach's ill, the spirits faint, of one or other of them continually: nothing but complaining among them, and crying out for plasters, for cordials, for some good thing, this or that which they may be able to digest: all these freegrace hath the care and the charge of; whose very looking to, with the remedies that are applied, amounts to full as much, if not to much more, than all the disbursments upon the others that are more healthful. When free grace comes among her wounded patients in her Christ's hospital; she comes, with no common salves; no balms are applied by her hand, but the very balms of Heaven; no others can serve the turn, to work the cares that she mean's to make. No cordials of her administering, but what have been prepared by her own hand and skill, in her own Apothecary's shop, and applied at the sole direction of the great Physician of souls, JESUS CHRITT. Now lay all together, the losses, the forgiving, the ransoms, the expenses of Grace in behalf of the Saints: consider but how much it is all these ways out of purse, and then speak what you think of the riches of it. But yet all this is nothing to what may be farther said, in consideration of the most inestimable worth of those rich & precious things, which free grace may be said to bestow upon the Saints, more properly by way of gift. A view whereof (as in one treasury where all ly's) we shall take, by considering the love of God, and that kind heart of his, which his own strong and most dear affection hath so abundantly filled with sweetest inclinations towards, and most glorious intentions concerning the Saints. Which most precious and glorious love, that it may the more clearly shine out unto us; it will be necessary to open the meaning of those words, Eph. 2.7. In his kindness towards us, through Christ Jesus. Where occasion will be given to make this double enquiry. First, what the greatness of God's love is to the Saints, as they stand, in a kind of single relation to himself, from those words, in his kindness towards us. Secondly, what the greatness of his love is to the same Saints, as they stand in a double relation, viz. both to himself, and to his Son, and how that love wrought from all eternity in behalf of the Saints, while 1. it gave the Saints to Christ, and 2. gave Christ to them, from those words, through Jesus Christ. A speculation most ineffably delightful; which, it was no marvel that the Angels should so much desire to peep into, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propenso collo vel in clinato capite introspicere. stooping down, as the Apostle speaks, in allusion to the Cherubims over the Mercy-seat, that they might pry into the depths of this glorious mystery, viz. the mystery of this love. Of which, if God permit, I shall speak in the next part by itself. FINIS. ERRATA. PAg. 33. line 10. for head read heal. Pag. 48. margin read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.