CHAP. I.

IT sometimes signifi's the comlynesse, grace­fulnesse, or beauty of a [Page 3] 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 powred 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 sweet­nes, or gracious affability especially towards one much inferiour, Judg. 6.17. [Page 4]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 aptnes to be recon­ciled, and return againe to thoughts of former amity and friendship, forgetting and passing by of injuries, if any such [Page 5]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 signifie's an honourable esteeme, 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 wisdome, and stature, & in favour ( [...], grace) [Page 6]with God and man.

It sometime signifies a testimony of speciall good will, conferred upon a person in some eminent marke of favour, Rom. 1.5. By whom we have received grace and Apo­stleship. Ester 2.17. And the King loved Esther a­bove al the women, and she obtained grace and favour in his sight, more then all the Virgins: so that he set the Royall Crown upon her head. Thus when Kings make Earles and Dukes by Charter or Patent, the Royall stile is, Wee of [Page 7]our speciall good will, or of our meer grace and fa­vour, &c.

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 [Page 8]of meeknes, &c. which live as so many heaven­ly principles, habits, or Rootes of holinesse 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 freenes, [...]. Gratia grati [...] dans. and bountifulnes of his heart, in the blessed communications of him­selfe, 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, [Page 9]God is good to others, but gracious to them only: to them he Ray's forth and Beam's out himselfe. He diffuseth and shed's among them, the pure and bright ema­nations of his glory: so that 'tis their priviledge, to fit as it were encircled with irradiations, with eternall smiles from his face: so powerfully are his affections ever work­ing towards them, through this his grace, that to them he is al­wayes most easy to be intreated, most placable, most sweet. Them he em­braceth, [Page 10]and embosometh with a kind of in-bred & naturall Love, a Love so exceeding active in the declarations of it selfe, 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.

NOt a meere putative richnesse, a richnes 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 Kings stamp upon them passed for currant coyne; [Page 12]as Cockle-shels and Fish-bones doe now a­mongst the Indians.

But the richnesse which is in the grace we speak of, is a reall, substantiall, sollid richnesse, such a richnesse as truly ren­der's it a most rich thing in it selfe, though all the world should thinke o­therwise: which will ap­peare from these foure Demonstrations, besides many others.

First, if you consider this grace in the effects, which it selfe onely is cau­sall and influentiall to, viz. those supernaturall [Page 13]and most precious opera­tions of it in the Saints hearts. Some have fan­cyed pure gold in the veynes under ground to be nothing else but a condensation of Sunne­beames concocted by the influences which them­selves brought with thē: 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 [Page 14]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 veine for silver, and a place for gold, the stones of it are the place of saphirs, and it hath dust of gold, in it is hidden every precious thing. Job 28.1, 6, 10. and surely it is as true cō ­cerning gracious hearts: Surely there is a veine for silver, and dust of gold, there is a place for Sa­phirs, and many a precious thing lies hidden in those hearts. Such as the things [Page 15]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 onely, 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 expresse the richnes of them all at once) are represented to us, under the many severall exegeti­call termes of the richest things in the world, viz Silver, choice silver, gold, fine gold, choice gold, pure [Page 16]gold, gold of Ophir, Jewels of fine gold, Pearles, Rubies, the pretious Onyx, the Saphir, the Topaz of Ethiopia. See Job. 28.14, 20. with Prov. 3.14, 15. and Prov. 8.10, 19. yea, better then all these, v. 11. All things that can be desi­red are not to be compared to them. Quod fa­cit tale est mag is tale. Now that wich is causally productive to such rich things, how rich is it in it selfe?

Secondly, the holy Spirit, which alwayes speak's Truth it selfe, saith 'tis rich, and that in more places thē one in the New Testament. This [Page 17]Spirit also, which never mis called any thing, call's Grace by its name, gave it that name it hath. The very Single word Grace, though riches had not beene added to it, is a word importing a most pretious thing. The ve­ry word Diamond car­ry's a sense along with it, that speak's it richer then a pebble. So that when you name that and a pebble together, a man needs not helpe it, with adding this Epithet Rich unto it, to perswade a belife that 'tis better then a pebble. In like man­ner, [Page 18]name what you can of created Excellencies, the very single monosylla­ble Grace presently speaks it selfe, infinitly more rich and excellent then all things. It was a proofe of Adams Wisedome and perfect knowledge in na­tur's secrets, that by Gods owne 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. [Page 19]Now the holy spirit much more knowes what is in every thing, especi­ally in this rich Grace, to the nature whereof it selfe is so intrinsecally coes­sentiall. It was this spirit gave the Starres their names at first, and the Heavens also that very name by which now they are called; and he also understood himselfe when he gave Grace its Name. Men may indeed be mi­staken & call things by better names then they deserve. Hence Copper sometimes goes for gold, and Bristoll-stones for Di­amonds, [Page 20]they may over­value things through their ignorance, but who can charge the holy Spi­rit thus? It He sayth grace is rich, wee 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 actuall sharers and enjoyers of this grace, it cost much; and that from him who knew it was worth the price he pai'd for their fruition of it, else would never have bought it at so deare a rate. The life-blood of [Page 21]the Prince of Peace, the Lord of glory, the belo­ved Son of God himselfe went for it. called Gods own blood, Acts 20.28. therefore necessarily pre­tious, 1 Pet. 1.19. Saint Paul speak's emphatically, 2 Cor. 8.9. Ye know the grace of our Lord Ie­sus Christ, that though he was rich, yet for your sakes he became poore, that you through his po­verty might be made rich. He was rich, [...], [...], quasi [...], cui opes plurimae. i. e. he had abundance, a most plentifull afflu­ence of all riches, as the word import's, yet for [Page 22]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 poore, even so mi­serably poor, that he e­ven beg'd his bread, for so it properly signifies, he laid out his whole e­state, scarce left himself worth a groat (as the Proverbe is) even begger [...] himselfe, that he might purchase this grace unto the Saints; which is ther­fore called the purchased possession, Ephes. 1.14. he emptyed himselfe, [...], 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 himselfe, and that without any consi­deration had unto Iesus 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 shal one day be invested with in hea­ven, [Page 24]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 sence, one Person had not a greater hand, or was sooner in the act of election, then 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 se­verall parts (as wee may so speake) which they act towards the accom­plishment, and execution of all that blessednes [Page 25]which was at first joyntly intended by them for the Saints; and then the actuall 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 onely, or by purchase onely, he enter's the possession of it without interruption. But the Saints cannot doe so; for although they have an [Page 26] interest in the riches of free-grace by gift, yet their actuall injoyment of them must be by pur­chase. The Son as Medi­ator must really invest them with that which Himselfe as God together with the Father and the Spirit did really intend 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 in­joyed their blessednesse without it. The conse­quence [Page 27]of all which, is, That as it hereby ap­pear's what a richnesse there is in this blood that could purchase such preci­ous Grace; and what a richnesse in that love that was willing to lay down such a price for it; so al­so, what a richnesse there is in this grace that could be procured upon no cheaper termes.

Fourthly, these riches of grace are the wealth of God himselfe, the very gold of heaven. Men are reputed rich either in bags of money, cabinets of jewels, brave lands, and [Page 28]goodly buildings; yea, and some of them in Crownes and Kingdomes: 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, &c. When Moses desired to know what God's glory was, and to have a sight of it, the Lord caused all his goodnesse to passe be­fore him, and his name to be proclaimed, The Lord, the Lord God mercifull and gracious, &c. As if hee had said, Moses wouldst [Page 29]thou know wherein my Glory consists? It is in my Goodnesse, Mercy, and Grace. The same answer must be given to those that enquire wherein his Riches and great abun­dance ly's? 'tis in his Grace.

CHAP. III.

NAmely, the most incomparable and so­veraign excellency ther­of, the singularity of its most beatificating sweet­nesse, [Page 30]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 wee can suppose the richnesse of this grace consists more, then in that never-fading and semp-eternall Eflorisca­tion of it: the Flowring out (as one may say) of Gods good nature in the fairnesse of its blossome from its owne most aro­matick root.

For as they say Love [Page 31]in man is the Root of all the other vertues: so af­ter a sort may we say of God's free grace, that it is the root of his Mercy, Pitty, Patience, Good­nesse, Kindnesse, &c. yea that only whereby he is the highest and chiefest Good. By this it is, that he is the inexhausted fountaine of all those streames of Blessednesse that flow forth & over­flow all the Creation o­ver; the eternall spring and Well-head of all those fresh seas and oceans of the swelling tides and bot­tomlesse depths of ineffable [Page 32]sweetnesse and love, to all his elect, both men & Angels. And how then can the unparalleld rich­nesse 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 soule? it would beggar all the Angels in heaven to doe 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 then a world, as he him­selfe [Page 33]tel's us, who went to the price of soules: what then shall we think of this grace, by which alone it is possible a soule may be saved? And in­deed herein ly's very much of the Richnesse of it, that it is the onely All-head, so soveraigne to save: yea so much of the richnesse of it, that Seraphims want Arith­metick to summe up the value thereof. That balm which never fails of hea­ling, in no case whatsoe­ver; that Cordial which alwayes quicken's and keep's alive at the very [Page 34]touch of it, how inestima­ble is the worth of it for that very reason? But we are forced to fall off frō this so high a speculation, to something that com's better under our shallow apprehensions.

FIrst, consider the losses which Free Grace sustein's from the Saints. Had Adam stood, [Page 35]and his posterity after him, what a revenue of love, obedience and ho­nour should God have had, for almost 6000. yeares? 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 goe down to hell at last, must thereby undergoe eter­nall torments for the making of some kind of payment to Divine Ju­stice: yet the Elect goe [Page 36]free, altogether free, as touching their own indi­viduall 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 beene so long behind.

Secondly, consider the debts which Grace freely forgiv's to the Saints. Their sinnes are their debts, witnesse our Saviour's owne words, Mat 6.12. Forgive us our debts, as we forgive our debtors.

Now 1. How innume­rable [Page 37]are these debts? what multitudes of trans­gressions of all sorts are the Saints guilty of? Da­vid was a man after God's owne heart, yet heare 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 soone lose himselfe in the observation of the very actuall aberrations which are multiplyed by him continually; but what are these to the swarmes of searet corrup­tions within him, that lye out of sight?

[Page 38] 2. How great and vast are the summes, which these debts a­mount unto? thinke 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 carefull and tender Fa­ther, should breake out in some act of violence and indignity against his Father, that hath de­serv'd better at his hands: or suppose a pro­fessed [Page 39]subject, who by all the lawes of nature & nations, is obliged to loy­alty under his gratious Soveraign, should be­come guilty of Rebellion; Nay, to rise yet a great deale higher, suppose a favorite at court, one that is familiar with the King, that know's his secrets, liv's in his very heart, that ever stand's before, and even next his chaire of State; and which is yet more, one whose life hath beene sav'd, and that many times over by the mercy and clemency of this his Lord the [Page 40] King: And besides all this hath been advanced to eminent places of Ho­nour, with all the marks of Royall love upon him. I say, suppose such a fa­vorite as this should a­sperse the Name, deface the picture, rend the Arms, clip the coyn, con­temne the Lawes, vilifie 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 [Page 41]more then ordinarily treasonable? For a stran­ger that liv's under ano­ther Prince, or a sworne enemy to doe this, would be the lesse wonder; but for one so many wayes, and so strongly ty'd by all the bands of Humani­ty, ingenuity, gratitude, obedience, yea, and of friendship it selfe (which is ever wont to bind with silken cords) I say for such an one to fall in­to so foule a fault, what punishment can be a suf­ficient expiation for it? And yet all the sinnes of the Saints even every one [Page 42]of them are more or lesse 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 Crucifie 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 sinnes of the Saints then 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 doe 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 mouthes, or get a rag for their backs, without a supply from the hand of grace. They all live on [Page 44] 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 withall; not such trifling summes as shillings or pounds, but with hun­dreds, with thousands, with millions. And it is not but for now and then onely, or very seldome, but which add's 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 [Page 45]without number. Oh the piles of debt-bookes that lye heaped up in Free-grace her Counting-house! All which as Grace suffer's with riches of patience, so she forgiv's at last with riches of mercy.

Now that Grace is able to doe 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 doe so; should he lose mighty revenues, forgive multi­tudes of vast debts, sup­ply [Page 46]the wants of thou­sands, suffer old scores and new to increase upon him, from a numberlesse 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 sinnes and debts which the Saints can never take off, so Grace hath multi­tudes of mercies to crosse them out: and as those debts are vast and ex­ceeding great, so Grace [Page 47]hath as tender and great mercies, even bowels, row­ling bowels of pitty to for­give. It abundantly par­dons, Esay 55.7. and where sinne abound's, there to a Beleever 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 losse at all, or met with no bad debtors, but had received its due unto [Page 48]the utmost, it liv's 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 Empresse notwith­standing.

CHAP. V.

THirdly, consider the Ransome which Free Grace lay's downe for the Saints. The best of them before conver­sion [Page 49]are under a double bondage. 1. In the hands of a most cruell Tyrant. 2. Of a most exacting Creditor.

First, of a most usurp­ing tyrant, Sinne, which exerciseth dominion o­ver them, and to which they also for a time yeeld themselves as servants to obey it, Rom. 6.6,—20. Sin reign's like a Lord of mis-rule, the most Prince­ly Off-springs of heaven, the most royall births a­mong the Saints, have known the sorrows of vassals under it. They also, till a Deliverer com's, [Page 50]are sold under sin, Rom. 7.14. as slaves are sold for a base price, and to doe base work. And as for the Devill with his fel­lowes, all the while the poore Saints are in this kind of bondage under sinne, they are but the tyrants 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 cruell services in which they are employ­ed by sin? Beleeve it, they strike smartly, who [Page 51]will take off, they lay on most deadly blowes, scourges that draw blood apace, and cut deepe, even to the very bone. As the task-masters of Egypt made the Children of Israel serve with rigour & hard bondage, and made their liv's bitter, what with their work, and their sore beating them, Exod. 1.13, 14. Thus these Diabolicall tor­menters lay about them most severely, using the precious sons of Zion, as if no better then the Skullions of hell. Nor wil they suffer a moments [Page 52]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 mercilesse 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 Free-grace please to doe, in bearing its owne losses, and forgiving its owne debts; yet Justice [Page 53]will not be so satisfied, neither for it selfe, nor for all those other At­tributes which have been as much wronged as ever Grace it selfe was; the Saints are as much behind hand with Justice, Wisdome, Faith­fulnesse, Goodnesse, Patience, and all the rest; there­fore Justice serv's 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 bayle or main-prize; and to pri­son they must goe, there [Page 54]to lye, till they have answered for all wrongs, and pay'd 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 unregeneracie, doe the poore Saints lie; and are like to continue so, unlesse freegrace com's in for their reli [...]se, which at one time or other it is sure to doe, and with so powerfull an hand too, that immediately it re­scu's [Page 55]them from all these miseries at once. And the meanes by which Grace doth this, is by laying downe 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, Free-grace her Cash kee­per, at whose onely ap­pointment 'twas (for in this businesse she rul's all) that he came downe from his glory, with all the fulnesse of the God­head in him bodily. He brought all his wealth [Page 56]with him, that he might be sure to take off all rec­konings before his re­turn. Well, when he did come, and that by free-grace her sending, what was the work she set him about? was it not to performe her promises, and make good her en­gagements for the poore Saints? Goe, saith Grace to him, goe downe from heaven, goe and ransome such and such whom I have elected. Loe I am ready, saith Christ, Psal. 40.7, 8. I goe willingly: and as he said, he did; ac­cording to all the Com­mission [Page 57]that Grace gave him, he most punctually perform's. Grace or­der's him to lay down a ransome, and he doth so, and that such a ransome, as is every way, and to all purposes, effectually sufficient. He gave his life a ransome for many. Mat. 20.28. the word imports a double ransome, [...] à [...] solvo, to pay, or to loose, as when one unty's bands or fetters. answerable to the dou­ble bondage mentioned. First, a ransome by power, whereby the captive with strong hand is re­scued from the oppres­sor. Secondly, a ransome by price, whereby full sa­tisfaction [Page 58]is made to the Creditor, either in ready money, or something else equivalent, and so the Prisoner set free both from the gaole and the debt too. Now in both these senses the death and blood-shed of Jesus Christ is become a ran­some to the Saints. First, it sets them free from the power of sinne, the Devill, death and hell, by conquering and trium­phing over them. Who gave himselfe for us, that he might redeeme us from all iniquity, Tit. 2.14. As Grace before delivered [Page 59]from sinne, 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 forgivenesse 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 sav's from death and hell too, yea and him that hath the power of them both, which is the devil, Heb. 2.14. Through death [Page 60]he destroyed death, Colos. 2.15. Having spoiled Prin­cipalities and powers, he made a shew of them openly, triumphing over them. He speaks it of those princi­palities and powers, which are also called spi­rituall wickednesses, Ephes. 6.12.

Secondly, yet that was not the onely ransom that was laid down, for Grace pay's the Creditors also, even all that they can demand; whatsoever it is, that the Saints are endebted to any Credi­tor in heaven or in earth, Grace dischargeth all; [Page 61]for the vastest summes 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 it self, as exacting as it is, hath any thing to doe now to keepe the Prisoner any longer, but looketh graciously, & saith, Deliver him from going [Page 62]down into the pit, I have found a ransom, Job 33.24 The Gaoler what ever he be must open doores, and let his prisoner out; yea and more then so, he must deliver up the keyes also, even all that bunch of keyes with which the poore Saints were locked in. And if you aske, into whose hands these keyes are given? 'tis into the hands of Grace, who ha­ving them at her dispose, she againe put's them in­to Christ's hands to keep. Rev. 1.18. I have the keys, saith he, of hell and death. A priviledge which he [Page 63]may well injoy, having been the pay-master of all the debts, and the setter of the Prisoners free: though still indeed it must be remembred, it was with Free-Grace her money.

And alas! what a case had the poor Saints beene in, if free grace, besides the bearing so great losses, and for­giving such mighty debts due unto it selfe, had not done this also? even made an end and gotten a full acquittance from all the other cre­ditours? How did the [Page 64]Saints groan under their many obligations; and what feares were they in continually? stil 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 suretyes, or undertakers; the whole creation could not afford them. Should they have crav'd the helpe of Angels, alas! their baile would never have beene taken, be­cause their riches would [Page 65]never have amounted to any considerable part of payment, they might soone have crack'd their credits, have broken and undone themselves upon it, but could never have taken off the debts: The poore Saints, in meane time, stand ga­zing upon each other, with palenesse in their fa­ces, with floods of teares in their eyes, and as ma­ny sorrowes in their hearts, while they thinke of this their help­lesse and most hopelesse condition. But behold! in this most pittifull and [Page 42]deplorable a distresse, just in the very nick of it, Free grace com's in with her bags of untold gold, I say free grace (who had enter'd into bonds before) she lay's downe the whole debt, in man­ner as hath beene said. An act of bounty which not only out-went the former ten times over in the multiplications of new summes, because so many creditors had their owne from it; but most of all, in that it procured a full delive­rance: take an instance to cleare it. If a man be [Page 43]endebted to me ten thousand pounds, and be also endebted to ma­ny other creditors, and to each of them as much as to my selfe; for me to forgive him mine owne debt, and that so great an one, even every penny of it, you will say 'tis a very bountifull and friendly act; but to pay downe so much ready money also in his behalf unto his other creditors, without which (not­withstanding my forgi­ving him as concerning my selfe) he must have lay'n and rotted in pri­son, [Page 68]you will acknow­ledge this is far greater bounty, and a more ex­cellent kindnesse then 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 owne purse; all that heare it, will conclude, this is a strange piece of most singular liberality; yea & as unparallel'd a love al­so. And thus hath Grace done for the poor Saints, pay'd all (as hath been [Page 69]said) with good gold and silver, shall I say? nay with that which is farre more precious then 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 ran­som'd, with a ransom so great as hath satisfied all parties, and perfectly de­livered from all bonda­ges. And which yet add's to all the rest, 'tis not a [Page 66]ransome for the present onely, but a most full and satisfying ransome to all eternity. Indeed if a Gally-slave of Turky, or any other tyrant captive be once ransomed, and so delivered, yet if he be taken againe, he cannot be redeemed without a new ransome; or if a deb­ter be once discharged, and run into new debts, he must make new pay­ments, or else to prison againe. But here the case is far otherwise; the ran­some is everlasting, the satisfaction is for ever. Heb. 9.12. The blood of [Page 67]Christ offered once for all, having obtained eternal re­demption. So that though sinne in the dominion of it, may have mind enough to seize on the Saints, and embondage them againe, yet 'tis more then it can ever doe: And though Justice may seem to come again upon them, & take them by the throat, in the severall 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 [Page 72]though thereby it would receive some satisfaction from them, and pay it self 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, [Page 73]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 som­what more of the riches of Grace in the ransome it lay's down for the Saints. The ransome of a mans life are his [owne] riches, saith Solomon, Pro. 13.8. but the ransome of the Saints lives, are the Riches of Grace.

CHAP. VI.

THe fourth channell through which the riches of Grace run unto the Saints, is its expence 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, [Page 75]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 rayment of needle-work. Psal. 45.13, 14. Wrought gold supposeth some­thing richer then gold a­lone; as if embroydered over with pearle, or enouched with diamonds, as some Criticks would seem to understand from the Originall word, which is translated All glorious within; [...] as if it came from that word, which sometimes signi­fy's a precious stone cut with angles. M. Ainsworth [Page 76]thus, Her clothing is of purled works of gold, in em­broideries she shall be led, &c. 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 Kings roabes, then that as they are most rich in their stuffe, so most costly is their make, by the very phrases here used, viz. needle-work and wrought gold, what lesse can we understand, then the ve­ry curiosity of skill, and [Page 77]the excellency of con­trivement by the finger of grace it selfe, in ornify­ing the suits which the Saints weare. Ezek. 16.7, 10,—13. Thou art come to excellent ornaments, saith he of his beloved Church, I clothed thee with broydered work, I gir­ded thee about with fine linnen, and I covered thee with silk, I decked thee also with ornaments, and I put bracelets upon thine hands, and a chaine on thy neck, and I put a jewel on thy forehead, and ear rings in thine eares; thus wast thou decked with gold and [Page 78]silver, and thy rayment was of fine linnen and silk, and broydered work. How apt­ly may this be applyed 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 fondlings of theirs, to the eye of all beholders; especially if in the way of preferment, if it be wooing time, and [Page 79]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 Heire of glory which they must one day marry. Jesus Christ go's 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 [Page 80]them, and his raiment be­came shining, even white as snow: like unto Prin­ces, with whom the ma­ner was to be clad in white, Esth. 8.15. The very servants which at­tend Princes weare gor­geous apparell, Luk. 7.25. how much more then the favourites; yea, the Royall Consorts themselves, who are wont to live in their Soveraign's armes? Though the Sonne lov's 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 [Page 81]must be pleased. He lov's to see his beloved ones handsome in their attire, because 'tis them his heart is set upon, and which he hath chosen unto him selfe 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 chaine of thy necke. Mark the expression, 'tis not, with one of thine [Page 82] eyes only, but the chaine 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 hee sent jewels of gold, eare­rings and bracelets to his Rebecca, Gen. 24.22. yet whatever 'tis that even Christ himselfe either send's or bring's in this kinde, to his espoused Saints, 'tis from the hand [Page 83]and at the cost of Grace, her purse find's all. And because Grace will be sure, that the clothing and very dresse of the Saints, shall in all points be pleasing to the eye of Christ, therefore 'tis all spun of the very same threed, cut out of the ve­ry same piece, made up in the very same shape & fashion, that his owne garments are. Rev. 19.7. The marriage of the Lambe is come, and his wife hath made her selfe ready, (viz. in preparation for this mar­riage day) and to her was granted that she should be [Page 84]arrayed in fine linnen, clean and white, for the fine linnen is the righteousnesse of Saints: Which righte­ousnesse of Saints, what is it else, but the righ­teousnesse of Christ? those garments of his that smell of myrrhe, 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 staine and spot upon it, therefore grace hath washed them in such a lasting die, that can never [Page 85]out, viz. the blood of the Lambe, Rev. 7.14. Well therefore may the Church sing as shee doth, I will greatly rejoyce in the Lord, my soule shall be joyfull in my God: for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousnesse, as a Bridegroome decketh him­selfe with ornaments, and as a bride adorneth her self with her jewels, Esay 61.10.

Secondly, as the Saints go gorgeously at the Cost of Grace, so they eat delicately, and live [Page 86]high. Answerable to their garbe is their dyet. Their very bread is the bread of Heaven. Joh. 6.51. I am the living bread which came downe from Heaven. Food for Angels, yea, and better then 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 privi­ledges of the Jewes, that they did eat of the fat of the kidneys of wheate, as they had [Page 87] sweet Manna in the wil­dernesse, so they had pure manchet in Canaan, and in both of them re­presentative of this living bread from Heaven: such a bread as serv's not only for the Saints necessity, but for their delight. And if the very bread of the Saints be so dainty, what shall we thinke of their other vi­ands? of the fatnesse 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; [Page 88]so he shall yeeld royall daintyes. Gen. 49.20. we may here well allude to it. 'Tis worth the ob­serving, Psal. 37.3, 4. what a significant terme 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 thy selfe and live by it; for the just man li­veth by his faith. Habak. 2.4. and then marke what follow's, Delight thy selfe also in the Lord. [Page 89]v. 4. The word is excee­ding Emphaticall, [...] (as some will have it) from [...] pi [...]suit, placentas propriè. delight thy selfe in the Lord, that is, satiate thy self, please thy pallat, be filled with an holy gluttony, be as the hungry sensualist is at the sweet-meats 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 tast 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 [Page 90]dish w^ch 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 eternall life? Joh. 4.10. What then are their wines? yea, and their streames of honey, with the milke 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 againe to that in Deuter. 32.14. yea, and over and above their [Page 91]wines are spiced, mingled wines; not only brew'd out of Christs blood, but also sweetned with the sugar of his love, mingled with bowels of compas­sion. Wines upon the lees, well refined, that are vigo­rous, sparkling & ful of re­vivement; they say burnt wine is a cordiall, 'tis true of this wine of the Saints, w^ch is heated with the flames of divine love; therefore well may it passe for a Royall wine, as those wines were, which we read of, in Esth 1.7. see and compare, Deuter. 32.14. Prov. 9.2. Esay [Page 62]25.6. Their honey, it is of the sweetest and purest straine, honey out of the rock, viz. the rock Christ Jesus, sucked immedi­ately from thence, Deut. 32.13. and from the honey-combe of the Gospel, the blessed word of grace, which is sweeter then the honey and the honey combe, Psal. 19.10. Their milke is sincere, full of creame, battening and nourish­ing, such as giv's 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. [Page 93] 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 ministred to them in [...] plentifulnesse, equall 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 fatnesse of thy house, and thou shalt [Page 94]make them drink of the ri­vers of thy pleasures. Grace deal's not with a sparing hand, but liberally, and with hearty welcome. Eate 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 excesse, 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. [Page 95] Mat. 14.20. And they did all eate and were satisfied, and they took up of the frag­ments that remained twelve baskets full. How many sweet meales might be made of the Saints lea­vings? time was when the very crums under Grace her table, gave a full meale to a daughter of Canaan, Mat. 15.27.

Thirdly, the habitati­on of the Saints, the very housing which Grace hath built o're their heads, in the sumptuous­nesse thereof, is no whit inferiour to their garbe and diet. They sit in hea­venly [Page 96]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 with-thee, in the very secret of thy pa­vilion; thou hast admit­ted us even there where [Page 97]thou sittest in most mag­nificent state, and where onely thou givest accesse to the friends of thy heart. Oh how glorious a palace have they, who thus dwell in God? yet 'tis a priviledge, 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, [Page 98](though here below) so bright and shining, that even Angels are dazled 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 neerer 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, [Page 99]all polished from top to bottome, most goodly to behold, so that the very spectators that passe 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 faire colours, foun­dations of Saphirs, windows of Agats, 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, [Page 100]which Free-grace at her owne 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 wombe, & they love each other dearly, so dearly, that they will never by their good will be apart or dwell asun­der. Now Grace lov's to see such a disposition in them, and therefore to suit it accordingly, she hath made one house big enough to hold them all, [Page 101]that they may be all un­der one roofe. So far & wide doth this glorious edifice enlarge it selfe (having multitudes of roomes to spare in it for new commers) that it grow's into a City, and that a mighty one; a city as big as a Kingdome. Heb. 11.16. He hath pre­pared for them a City. Mat. 25.34. Come ye blessed of my Father, inherit the Kingdome prepared for you. Prepared, it intimat's a kind of extraordinary thoughtfulnesse for the building of it; that the materials, the fashion of it, [Page 102]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, &c. 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, [Page 103]pearles so fair and goodly, that the mighty gates of the City, each of them, were but of one entire pearle; and the very streets thereof paved with no worse then pure gold, as bright as transparent glasse, Rev. 21.21. But this is not all, for that the hous shold stuffe and furniture might be suitable to the building: the very spoones and dishes, yea, the candle­sticks and snuffers, (and that but in the type one­ly) are all of pure gold, Exod. 25.38. And if these so rich, what then may we judge of the more [Page 104] Noble utensils, of the ves­sels of honour, and the hangings wherewith the rooms are furnished?

Fourthly, free-grace, which thus cloth's, feed's, 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 expences 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 basenesse, [Page 105]they may carry it out with a generous and wor­thy spirit. The same rule free-grace 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 returne to the Almighty, then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brookes; yea the Almighty shall be thy most choise gold, [...] Lectissinū 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, [Page 106]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 dwel's in them richly, [...]. Col. 3.16. Their money is currant in heaven, though few will receive it for good coyne in this world.

Fiftly, agreeable to these things are all the rest. The very attendants upon the Saints, how high and noble are they? [Page 107]a traine so glorious, that even greatest Emperours may veile unto: for An­gels wait on them. Heb. 1.12. Are they not all mini­string spirits, sent forth to minister unto them, who shall be heires of salva­tion?

Doth it please the Saints at any time to ride out, and take a pro­spect abroad in the com­pany of that Royall lover which Grace hath espou­sed them unto? Behold, his owne charret is ready for them, with all the equipage thereof. Cant. 3.9, 10. King Solomon [Page 108]made himselfe a charret of the wood of Lebanon. He made the pillars thereof of silver, the bottome 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 goe? be­sides those incident exper­ces that occasionally a­rise; for as 'tis in a great family, if there be many sicke in it, or lye hurt or wounded, weake and diseased, especially if they be the prime peeces, the best beloveds, the deare [Page 109]children, and those whose lives are most desireable on all sides; what cost is spared? Nay what cost is not most industrious­ly improved, and that all the wayes that can be imagined, for the reco­very of them? no Chi­rurgery, Physicke, choise provisions, most helpfull attendants neglected, night or day; how many a rich man hath beggar'd himselfe in costly reme­dies on his owne crazy body? or upon the bo­dy of his deare wife or child? Bezar stones, dis­solv'd gold magisteriall [Page 110]pearle, with a thousand such like precious ingre­dients have beene as common things, in such cases as these are. And just so it is among the Saints, how many of them often lye thus, sick and wounded, weake and feeble under the hand of Grace? alwayes ailing something, either heads ake, or hearts ake, this member is wounded, and that is out of joynt; the eyes are sore, the sto­mack's ill, the spirits faint, of one or other of them continually: no­thing but complaining [Page 111]among them, and crying out for playsters, for cor­dials, for some good thing, this or that which they may be able to di­gest: all these free-grace hath the care and the charge of; whose very looking to, with the re­medies that are apply'd, amount's to full as much, if not to much more, then all the disbursments upon the others that are more healthfull. When free grace com's among her wounded patients in her Christ's hospitall; she com's, with no common salves; no balmes are ap­plyed [Page 112]by her hand, but the very balmes of Hea­ven; no others can serve the turne, to worke the cares that she mean's to make. No cordials of her administring, but what have beene pre­pared by her owne hand and skill, in her owne A­pothecaries shop, and ap­plyed at the sole dire­ction of the great Physi­tion of soules, JESVS CHRITT.

Now lay all together, the losses, the forgivings, the ransomes, the expences of Grace in behalfe of the Saints: consider but [Page 113]how much it is all these wayes out of purse, and then speak what you thinke 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) wee shall take, by consider­ing the love of God, and that kind heart of his, which his owne strong [Page 114]and most deare 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 cleerly shine out unto us; it will be ne­cessary to open the mea­ning of those words, Eph. 2.7. In his kindnesse towards us, through Christ Jesus. Where occasion will be given to make this double enquiry.

First, what the great­nesse of Gods love is to the Saints, as they stand, [Page 115]in a kind of single relati­on to himself, from those words, in his kindnesse to­wards us.

Secondly, what the greatnesse of his love is to the same Saints, as they stand in a double relation, viz. both to himselfe, and to his Sonne, and how that love wrought from all eternity in behalfe 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 marvaile that [Page 116]the Angels should so much desire to peep into, [...] Propenso collo vel in clinato capite in­trospicere. stooping down, as the Apo­stle speak's, in allusi­on to the Cherubims o­ver the Mercy-seat, that they might pry into the depths of this glorious mysterie, viz. the myste­rie of this love. Of which, if God permit, I shall speak in the next part by it selfe.