Golden Sands, Chapter 2 – Chapter 3
CHAP. II.
That there is a richneſſe in Grace, viz. That Grace which is properly knowne by the name of the Free grace of God.
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; 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 onelyonly is cauſall and influentiall to, viz. thoſe ſupernaturall 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 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 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 onelyonly, 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 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 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, 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. 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, 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 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, foreign,foreign, quaſi foreign, cui opes plurimae. i. e. he had abundance, a moſt plentifull affluence of all riches, as the word import's, yet for your ſakes foreign,Significat extremam Chriſti inopiam, & quaſi mendicitatem. Vorſtius. Ad extremam inopiam redactus. Beza. foreign, prop…è mendicus, qui nihil habet niſi quod oſtia. tim acceperit. Step. Mat. 2611. foreign 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, foreign, 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, 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 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 onelyonly, or by purchaſe onelyonly, he enter's the poſſeſsion of it without interruption. But the Saints cannot doe ſo; for although they have an 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 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 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 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.
What that is in Freegrace that mak's it ſo rich a thing.
NAmely, the moſt incomparable and ſoveraign excellency therof, the ſingularity of its moſt beatificating ſweetneſſe, 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 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 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 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 onelyonly 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 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.