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ΠΑΝΤΑΛΟΓΙΑ. THE SAINTS ABUNDANCE OPENED. ROM. 8.32. — How shall be not with him also freely give us all things?
ΠΑΝΤΑΛΟΓΙΑ. THE SAINTS ABUNDANCE OPENED. ROM. 8.32. — How shall be not with him also freely give us all things?
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I Will briefly acquaint you, with one part of the Spirits aime in this Text, from the Context.
I Will briefly acquaint you, with one part of the Spirits aim in this Text, from the Context.
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It is (from the confideration of a firm consolation) to cheer, to bear-up the spirits of such who are, already under,
It is (from the consideration of a firm consolation) to cheer, to bear-up the spirits of such who Are, already under,
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or, apt to droop at, the sad predictions of a holy life.
or, apt to droop At, the sad predictions of a holy life.
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Which are, If any man will come after me, — let him take up his crosse, &c. Luk. 9.23.
Which Are, If any man will come After me, — let him take up his cross, etc. Luk. 9.23.
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Yea, and all that will live godly shall suffer persecution. 2 Tim. 3.12. In the 17. ver. of this 8th. Chapter these are call'd — suffering with him -.
Yea, and all that will live godly shall suffer persecution. 2 Tim. 3.12. In the 17. ver. of this 8th. Chapter these Are called — suffering with him -.
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Now, for a revivall of their drooping hearts he presents this consolation: viz. Sufferings are inferiour to glory.
Now, for a revival of their drooping hearts he presents this consolation: viz. Sufferings Are inferior to glory.
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A Saints Crosse is belowe his Crown. If the earliest glimmerings of our Lord Jesus upon a Soul, shroud so much joy,
A Saints Cross is below his Crown. If the earliest glimmerings of our Lord jesus upon a Soul, shroud so much joy,
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so much strength of spirit within their own beams: as overpower'th the crosse, and smileth at the shame;
so much strength of Spirit within their own beams: as overpower'th the cross, and smileth At the shame;
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what will his meridian rays of glory when they shall be reveal'd?
what will his meridian rays of glory when they shall be revealed?
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With the least of these the whole body of a Saints sufferings is not worth the comparison.
With the least of these the Whole body of a Saints sufferings is not worth the comparison.
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Through infirmitie, some have, others may oppose it to glory; but by lifting up your eye to the 18. ver: view its worthlesse opposition.
Through infirmity, Some have, Others may oppose it to glory; but by lifting up your eye to the 18. ver: view its worthless opposition.
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— The sufferings of this present time are not worthy to be compared with the glory that shall be reveal'd in us.
— The sufferings of this present time Are not worthy to be compared with the glory that shall be revealed in us.
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The inward sence of this difference (Present sufferings, future glory,) together with the disproportion (of These to That ) which makes them not worthy to be compar'd ) I can conveigh into none:
The inward sense of this difference (Present sufferings, future glory,) together with the disproportion (of These to That) which makes them not worthy to be compared) I can convey into none:
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this is all I can say to every Soul, that in respect of worth, the basest metall with gold may be as well compar'd, as sufferings with glory. To this he adds:
this is all I can say to every Soul, that in respect of worth, the Basest metal with gold may be as well compared, as sufferings with glory. To this he adds:
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Sufferings are no perpetuall impediment to glory. Sufferings Are no perpetual impediment to glory.
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A Saints crosse hinders not his crown any more than a dark night the rising of the Sun the next Morn.
A Saints cross hinders not his crown any more than a dark night the rising of the Sun the next Morn.
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Persecution by men may, fleshly warrings against the mind shall, troubles of all sorts for the night of this life, indure;
Persecution by men may, fleshly warrings against the mind shall, Troubles of all sorts for the night of this life, endure;
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but — glory shall be reveal'd. v. 18 ult. part. This appears by foure things. By the Creatures expectation. Saints qualification. Spirits work. Fathers love.
but — glory shall be revealed. v. 18 ult. part. This appears by foure things. By the Creatures expectation. Saints qualification. Spirits work. Father's love.
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The first is the Creatures expectation. There is a hidden strong defire of glory in every creature.
The First is the Creatures expectation. There is a hidden strong desire of glory in every creature.
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It appears by this their earnest expectation. There is also a full discovery yet to be made of this glory.
It appears by this their earnest expectation. There is also a full discovery yet to be made of this glory.
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It is evident by their Waiting for its manifestation. Of both these you read in the 19. ver:
It is evident by their Waiting for its manifestation. Of both these you read in the 19. ver:
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— The earnest expectation of the creature waits for the manifestation of the sons of God.
— The earnest expectation of the creature waits for the manifestation of the Sons of God.
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This manifestation, &c. is spoken in reference to glory, and in the 21. ver: is call'd the glorious liberty of the sons of God.
This manifestation, etc. is spoken in Referente to glory, and in the 21. ver: is called the glorious liberty of the Sons of God.
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With one force these verses with the 22.23. prove by all our fellow creatures (notwithstanding great opposition) a future glory of the Saints.
With one force these Verses with the 22.23. prove by all our fellow creatures (notwithstanding great opposition) a future glory of the Saints.
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The second is, the Saints qualification. This the Spirit notes in two expressions: Hope, Patience. Of their Hope you read in the 24. ver.
The second is, the Saints qualification. This the Spirit notes in two expressions: Hope, Patience. Of their Hope you read in the 24. ver.
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— We are saved by hope — in ver. 25. for that which we see not, — of their Patience in the same vers:
— We Are saved by hope — in for. 25. for that which we see not, — of their Patience in the same vers:
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— then (or therefore) do we with patience wait for it. To me these expressions seem to concur in this fignification;
— then (or Therefore) do we with patience wait for it. To me these expressions seem to concur in this fignification;
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The certain manifestation of invisible glory to the Saints. But with this distinction. First, as the ground of their hope. The certain manifestation of invisible glory to the Saints. But with this distinction. First, as the ground of their hope.
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From future certainty springs hope infallible. This hope is the true, present union of the Soul with that certainty;
From future certainty springs hope infallible. This hope is the true, present Union of the Soul with that certainty;
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the true reall appearance of that to the soul. Glory invisible (without all question) shall be reveal'd.
the true real appearance of that to the soul. Glory invisible (without all question) shall be revealed.
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This leads the soul to hope for its discovery.
This leads the soul to hope for its discovery.
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Which act of the soul is its sweet close, its secret conjunction with that glory invisible:
Which act of the soul is its sweet close, its secret conjunction with that glory invisible:
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that glorie's true, present appearance to it.
that glory's true, present appearance to it.
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Good Abraham thus saw (though then it was a far off) the brightnesse of the Fathers glory.
Good Abraham thus saw (though then it was a Far off) the brightness of the Father's glory.
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Thas Saints now see (that which shall be reveal'd) the excellent glory of that glory.
Thas Saints now see (that which shall be revealed) the excellent glory of that glory.
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This is the appearance, the manifestation of glory to the Saints in this life. This is their salvation by hope.
This is the appearance, the manifestation of glory to the Saints in this life. This is their salvation by hope.
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Secondly, as the Crown of their patience. These words — Then do we with patience wait for it; implies as much.
Secondly, as the Crown of their patience. These words — Then do we with patience wait for it; Implies as much.
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Saints are men singular in the world; they discover more by hope than by sence: and recover more by patience then by pains.
Saints Are men singular in the world; they discover more by hope than by sense: and recover more by patience then by pains.
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That shall be finish'd, gloriously crown'd, with the full accomplishment of its expectation. The Saints therefore wait, otherwise, they wait in vain.
That shall be finished, gloriously crowned, with the full accomplishment of its expectation. The Saints Therefore wait, otherwise, they wait in vain.
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But for what? for a rising Sun, a superexcellent glory to be reveal'd in them, in their souls after this life, in their bodies after this world.
But for what? for a rising Sun, a superexcellent glory to be revealed in them, in their Souls After this life, in their bodies After this world.
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This is the highest, fullest, greatest manifestation of that glory which shall in that day sweetly, fully, certainly satisfie all patient desires that have been exercised in the expectation of it.
This is the highest, Fullest, greatest manifestation of that glory which shall in that day sweetly, Fully, Certainly satisfy all patient Desires that have been exercised in the expectation of it.
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This is the glory the Saints wait for.
This is the glory the Saints wait for.
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The third is, the Spirits work. Of this, what more can be said? what more can be thought,
The third is, the Spirits work. Of this, what more can be said? what more can be Thought,
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than is summ'd-up in the 26. verse? Likewise the Spirit helpeth our infirmities, &c. This hath two parts. A Person. and His work.
than is summ'd-up in the 26. verse? Likewise the Spirit Helpeth our infirmities, etc. This hath two parts. A Person. and His work.
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First, a Person. The Spirit of glory. It appears, he is ingaged in a Saints sufferings: by those conjunctive particles:
First, a Person. The Spirit of glory. It appears, he is engaged in a Saints sufferings: by those conjunctive particles:
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Likewise: also. But how? Not simply, but in reference to his work. Secondly, His work. To help our infirmities. Likewise: also. But how? Not simply, but in Referente to his work. Secondly, His work. To help our infirmities.
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Divines say, to help our infirmities: is Auxiliari nobis infirmis, quum prae infirmitate non sufficimus oneri crucis portando. Divines say, to help our infirmities: is Auxiliari nobis infirmis, Whom Prae Infirmity non sufficimus oneri crucis portando.
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The Spirit strengthening weak men to hear the burthen of the Crosse. The Spirit bearing (as it were) the burthen that man faint not. The Spirit strengthening weak men to hear the burden of the Cross. The Spirit bearing (as it were) the burden that man faint not.
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So that sufferings may, load a Saint: not hinder his glory.
So that sufferings may, load a Saint: not hinder his glory.
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The fourth is, the Fathers love. A royall attribute, which hath its floods in persecutions hottest climate.
The fourth is, the Father's love. A royal attribute, which hath its floods in persecutions hottest climate.
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It is seen In the Fathers heart. By the Fathers hand.
It is seen In the Father's heart. By the Father's hand.
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First, in his heart. Have you ever observ'd in the relation, or action, of private, of publick differences;
First, in his heart. Have you ever observed in the Relation, or actium, of private, of public differences;
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how the auditors, the spectators, have inclin'd, or sided, (as affection led them) to the one party,
how the Auditors, the spectators, have inclined, or sided, (as affection led them) to the one party,
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or with the other? So sides (yea far more) this person of glory with all his Saints.
or with the other? So sides (yea Far more) this person of glory with all his Saints.
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He sees, he hears, their sorrows, their cries, his heart earns, and he takes their parts. ver. 31. If (or because) God be with us (Beza renders it on our side ) who can be against us? The glory prepar'd (therefore) shall in them be reveal'd.
He sees, he hears, their sorrows, their cries, his heart earns, and he Takes their parts. ver. 31. If (or Because) God be with us (Beza renders it on our side) who can be against us? The glory prepared (Therefore) shall in them be revealed.
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All sufferings cannot hinder; (in all) the Father of glory sides with them, is for them, is with them.All sufferings cannot hinder; (in all) the Father of glory sides with them, is for them, is with them.
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Secondly, By his hand. A loving heart is open handed.
Secondly, By his hand. A loving heart is open handed.
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Can any thing be thought too much, too dear, to expresse a heart fully indeared to one? The Scriptures tell us;
Can any thing be Thought too much, too dear, to express a heart Fully endeared to one? The Scriptures tell us;
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This Person so intirely loved — that he gave his Son, his onely begotten. Joh. 3.16. He gave him as his, rich, rare, love-token to the Saints.
This Person so entirely loved — that he gave his Son, his only begotten. John 3.16. He gave him as his, rich, rare, love-token to the Saints.
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A gift implies propriety, and possession; and this the greatest, the sweetest.A gift Implies propriety, and possession; and this the greatest, the Sweetest.
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What hindrance then can sufferings be to Saints? Christ the brightnesse of the Fathers glory, and all things are theirs:
What hindrance then can sufferings be to Saints? christ the brightness of the Father's glory, and all things Are theirs:
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theirs as a Right, a right Peculiar to them, a right injoyed by them, after the sweetest the fullest way.
theirs as a Right, a right Peculiar to them, a right enjoyed by them, After the Sweetest the Fullest Way.
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— How shall he not with him also freely give us all things? v. 32. This Text by some is read;
— How shall he not with him also freely give us all things? v. 32. This Text by Some is read;
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How doth he not, & c? referring (as it were) to the particular moment of each Soul's conversion, wherein the Father, in the act of giving his Son, doth instate them in the inheritance of all things in him.How does he not, & c? referring (as it were) to the particular moment of each Soul's conversion, wherein the Father, in the act of giving his Son, does instate them in the inheritance of all things in him.
c-crq vdz pns31 xx, cc sy? vvg (c-acp pn31 vbdr) p-acp dt j n1 pp-f d ng1 n1, c-crq dt n1, p-acp dt n1 pp-f vvg po31 n1, vdz vvi pno32 p-acp dt n1 pp-f d n2 p-acp pno31.
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By others, How Hath he not, & c? (as it were) pointing at the Saints present injoyment of that inheritance.
By Others, How Hath he not, & c? (as it were) pointing At the Saints present enjoyment of that inheritance.
p-acp n2-jn, q-crq vhz pns31 xx, cc sy? (c-acp pn31 vbdr) vvg p-acp dt n2 j n1 pp-f d n1.
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This seems most harmonious in the literall sound:
This seems most harmonious in the literal found:
np1 vvz av-ds j p-acp dt j n1:
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the word, Hath, being expressed (in every Translation either silently or visibly) twise before.
the word, Hath, being expressed (in every translation either silently or visibly) twice before.
dt n1, vhz, vbg vvn (p-acp d n1 av-d av-j cc av-j) av p-acp.
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But the Greek word (NONLATINALPHABET) most properly signifies:
But the Greek word () most properly signifies:
p-acp dt jp n1 () av-ds av-j vvz:
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How shall he not: &c. This thwarts not the other two, but (according to the manner of expression, a question carrying it's answer in it:How shall he not: etc. This thwarts not the other two, but (according to the manner of expression, a question carrying it's answer in it:
q-crq vmb pns31 xx: av np1 vvz xx dt j-jn crd, cc-acp (vvg p-acp dt n1 pp-f n1, dt n1 vvg pn31|vbz n1 p-acp pn31:
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which is, He shall with him freely give us all things ) renders the text as a gracious promise of continuing the Fathers bounty to the Saints, begun in them at their houre of conversion.
which is, He shall with him freely give us all things) renders the text as a gracious promise of Continuing the Father's bounty to the Saints, begun in them At their hour of conversion.
r-crq vbz, pns31 vmb p-acp pno31 av-j vvi pno12 d n2) vvz dt n1 p-acp dt j n1 pp-f vvg dt ng1 n1 p-acp dt n2, vvn p-acp pno32 p-acp po32 n1 pp-f n1.
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Now with out any longer stay; the parts of this Teat are two. viz. A free giver. His great gift.
Now with out any longer stay; the parts of this Teat Are two. viz. A free giver. His great gift.
av p-acp av d jc n1; dt n2 pp-f d n1 vbr crd. n1 dt j n1. po31 j n1.
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First, a free giver. — How shall He not freely give? Who this is appears by the demonstrative particle, He. A person easily known by his paternall relation.
First, a free giver. — How shall He not freely give? Who this is appears by the demonstrative particle, He. A person Easily known by his paternal Relation.
ord, dt j n1. — q-crq vmb pns31 xx av-j vvi? q-crq d vbz vvz p-acp dt j n1, pns31 dt n1 av-j vvn p-acp po31 j n1.
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'Tis He (in the beginning of the verse) Who spared not bis Son, &c. and freely to bestow this gift is His proper act.
It's He (in the beginning of the verse) Who spared not bis Son, etc. and freely to bestow this gift is His proper act.
pn31|vbz pns31 (p-acp dt n-vvg pp-f dt n1) r-crq vvd xx fw-ge n1, av cc av-j pc-acp vvi d n1 vbz po31 j n1.
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Secondly, His great gift. But who? or what is this great gift? It is mark'd with a double character: A Person, All things.
Secondly, His great gift. But who? or what is this great gift? It is marked with a double character: A Person, All things.
ord, po31 j n1. p-acp r-crq? cc q-crq vbz d j n1? pn31 vbz vvn p-acp dt j-jn n1: dt n1, d n2.
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— How shall he not WITH HIM give us ALL THINGS? — How shall he not WITH HIM give us ALL THINGS?
— q-crq vmb pns31 xx p-acp pno31 vvb pno12 av-d n2?
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First, a Person, a Divine, a Distinct person in the Trinity, Jesus Christ. He is spoken of,
First, a Person, a Divine, a Distinct person in the Trinity, jesus christ. He is spoken of,
ord, dt n1, dt j-jn, dt j n1 p-acp dt np1, np1 np1. pns31 vbz vvn pp-f,
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as of a Person; Him: as of a Divine person; Him; in reference to Son: as of a Distirct person in the Trinity;
as of a Person; Him: as of a Divine person; Him; in Referente to Son: as of a Distirct person in the Trinity;
c-acp pp-f dt n1; pno31: c-acp pp-f dt j-jn n1; pno31; p-acp n1 p-acp n1: c-acp pp-f dt vvn n1 p-acp dt np1;
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Him; as Another besides this He; the Father.Him; as another beside this He; the Father.
pno31; p-acp j-jn p-acp d pns31; dt n1.
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Secondly, All things. Some say such onely are these All things which are necessary to salvation. Others, These; and Created things too.
Secondly, All things. some say such only Are these All things which Are necessary to salvation. Others, These; and Created things too.
ord, d n2. d vvb d av-j vbr d d n2 r-crq vbr j p-acp n1. n2-jn, d; cc vvn n2 av.
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It is true, All things, whether Paul, or Apollo, or Cophas, or the world, or life,
It is true, All things, whither Paul, or Apollo, or Cophas, or the world, or life,
pn31 vbz j, d n2, cs np1, cc np1, cc np1, cc dt n1, cc n1,
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or death, things present, or to come, are the Saints. 1 Cor. 3.21, 22. But I will not here anticipate my purpose.or death, things present, or to come, Are the Saints. 1 Cor. 3.21, 22. But I will not Here anticipate my purpose.
cc n1, n2 j, cc pc-acp vvi, vbr dt n2. crd np1 crd, crd p-acp pns11 vmb xx av vvi po11 n1.
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My Doctrine from the text is this.
My Doctrine from the text is this.
po11 n1 p-acp dt n1 vbz d.
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Such as have receiv'd Jesus Christ (Saints by calling) injoy by his Fathers liber all hand, all things with him. Such as have received jesus christ (Saints by calling) enjoy by his Father's liber all hand, all things with him.
d c-acp vhb vvn np1 np1 (n2 p-acp vvg) vvb p-acp po31 ng1 fw-la d n1, d n2 p-acp pno31.
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By comparing two places I will at once prove, and explain it. Rom. 8.32. wherein Paul speaks as a Saint to Saints;
By comparing two places I will At once prove, and explain it. Rom. 8.32. wherein Paul speaks as a Saint to Saints;
p-acp vvg crd n2 pns11 vmb p-acp a-acp vvi, cc vvi pn31. np1 crd. q-crq np1 vvz p-acp dt n1 p-acp n2;
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when he saith, — Shall be not give us all things? with 1 Corinth. 2.12. we — know the things that are freely given us of God.
when he Says, — Shall be not give us all things? with 1 Corinth. 2.12. we — know the things that Are freely given us of God.
c-crq pns31 vvz, — vmb vbi xx vvi pno12 d n2? p-acp crd np1. crd. pns12 — vvb dt n2 cst vbr av-j vvn pno12 pp-f np1.
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These places have this sence, with this Difference. The Father freely upon his Saints bestows all things.
These places have this sense, with this Difference. The Father freely upon his Saints bestows all things.
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This all things he bestows with it's distinction. This all things he bestows with it's distinction.
d d n2 pns31 vvz p-acp pn31|vbz n1.
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By things therefore he explains All things; both which in sence are terms equivalent. A Saints All things then are but all some things, but such as in themselves are truly All things. Of things the Scriptures thus distinguish, NONLATINALPHABET, and NONLATINALPHABET:
By things Therefore he explains All things; both which in sense Are terms equivalent. A Saints All things then Are but all Some things, but such as in themselves Are truly All things. Of things the Scriptures thus distinguish,, and:
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Things whose depths are fathom'd onely by the Spirit; of God, things, Divine. Things, apparent to the sencitive, to the rationall soul; things Huntaine. 1 Cor. 2.11. For what knows the THINGS OF A MAN save the spirit of man which it in him: Things whose depths Are fathomed only by the Spirit; of God, things, Divine. Things, apparent to the sencitive, to the rational soul; things Huntaine. 1 Cor. 2.11. For what knows the THINGS OF A MAN save the Spirit of man which it in him:
n2 r-crq n2 vbr vvn av-j p-acp dt n1; pp-f np1, n2, j-jn. n2, j p-acp dt j, p-acp dt j n1; n2 n1. crd np1 crd. p-acp r-crq vvz dt n2 pp-f dt n1 p-acp dt n1 pp-f n1 r-crq pn31 p-acp pno31:
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even so the THINGS OF GOD knows no man, but the Spirit of God.
even so the THINGS OF GOD knows no man, but the Spirit of God.
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If the latter (Things humain) be here meant, then a Saints All things are those which St. Paul cals the world, this life, things visible, and temporall: 1 Cor. 3.22. David, the portion of the wicked: Psal. 17.14.
If the latter (Things human) be Here meant, then a Saints All things Are those which Saint Paul calls the world, this life, things visible, and temporal: 1 Cor. 3.22. David, the portion of the wicked: Psalm 17.14.
cs dt d (n2 j) vbb av vvn, cs dt n2 d n2 vbr d r-crq n1 np1 vvz dt n1, d n1, n2 j, cc j: crd np1 crd. np1, dt n1 pp-f dt j: np1 crd.
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And Solemon, Things equally common to good and bad. Eccl. 9.2.
And Solomon, Things equally Common to good and bad. Ecclesiastes 9.2.
np1 np1, n2 av-jn j p-acp j cc j. np1 crd.
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In such gifts, in such injoyments, what comfort peculiar, to beleevers? what difference essentiall, can there be, between the righteous, and ungodly?
In such Gifts, in such enjoyments, what Comfort peculiar, to believers? what difference essential, can there be, between the righteous, and ungodly?
p-acp d n2, p-acp d n2, r-crq n1 j, p-acp n2? q-crq n1 j, vmb a-acp vbi, p-acp dt j, cc j?
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Their All things therefore must be Peculiar, Dinisive, Constitutive. Things onely theirs, distinguishing them, constituting them.
Their All things Therefore must be Peculiar, Dinisive, Constitutive. Things only theirs, distinguishing them, constituting them.
po32 d n2 av vmb vbi j, np1, j. n2 av-j png32, vvg pno32, vvg pno32.
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Such as the naturall man hath no part in. Such as differenceth them from him. Such as makes them to be what they are:Such as the natural man hath no part in. Such as differenceth them from him. Such as makes them to be what they Are:
d p-acp dt j n1 vhz dx n1 p-acp. d c-acp vvz pno32 p-acp pno31. d c-acp vvz pno32 pc-acp vbi r-crq pns32 vbr:
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men effectually call'd. Such as these are onely the deep things of God. These are the Fathers gift, and these from St. Paul's mouth are call'd All things. 1 Cor. 2.10. But God hath revealed (which is his hidden free way of giving) them unto us by his Spirit: men effectually called. Such as these Are only the deep things of God. These Are the Father's gift, and these from Saint Paul's Mouth Are called All things. 1 Cor. 2.10. But God hath revealed (which is his hidden free Way of giving) them unto us by his Spirit:
n2 av-j vvn. d p-acp d vbr av-j dt j-jn n2 pp-f np1. d vbr dt ng1 n1, cc d p-acp n1 npg1 n1 vbr vvn d n2. crd np1 crd. p-acp np1 vhz vvn (r-crq vbz po31 j-vvn j n1 pp-f vvg) pno32 p-acp pno12 p-acp po31 n1:
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for the Spirit searcheth All things, yea, the Deep things of God. for the Spirit Searches All things, yea, the Deep things of God.
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Take now (that your souls may suck at the breasts of Consolation) two questions of worth from this Doctrine.
Take now (that your Souls may suck At the breasts of Consolation) two questions of worth from this Doctrine.
vvb av (cst po22 n2 vmb vvi p-acp dt n2 pp-f n1) crd n2 pp-f n1 p-acp d n1.
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Wherein doth the ABƲNDANCE of a beleeving soul (which is these, Deep things of God, ALL THINGS given) fully consist? or what more particularly these deep things, these all things? Wherein does the ABƲNDANCE of a believing soul (which is these, Deep things of God, ALL THINGS given) Fully consist? or what more particularly these deep things, these all things?
c-crq vdz dt n1 pp-f dt j-vvg n1 (r-crq vbz d, j-jn n2 pp-f np1, av-d n2 vvn) av-j vvi? cc q-crq av-dc av-j d j-jn n2, d d n2?
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The holy Trinity one God (blessed for ever) bestowing himself upon a creature in those sweet relations mentioned in his Word, is these deep, these All things: The holy Trinity one God (blessed for ever) bestowing himself upon a creature in those sweet relations mentioned in his Word, is these deep, these All things:
dt j np1 crd np1 (vvn p-acp av) vvg px31 p-acp dt n1 p-acp d j n2 vvn p-acp po31 n1, vbz d j-jn, d d n2:
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in whose inward injoyment (after this way which is a mysterie hid to the world) consists (as theirs) the Saints abundance. in whose inward enjoyment (After this Way which is a mystery hid to the world) consists (as theirs) the Saints abundance.
p-acp rg-crq j n1 (c-acp d n1 r-crq vbz dt n1 vvn p-acp dt n1) vvz (c-acp png32) dt ng1 n1.
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From this Answer take three notes. The first is:
From this Answer take three notes. The First is:
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the Father is All things, the Son is All things, the holy Ghost is All things: yet, not three divided,
the Father is All things, the Son is All things, the holy Ghost is All things: yet, not three divided,
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but one All things: so that the beleevers abundance is to be conceived not onely to lie, in the unity of the Godhead;
but one All things: so that the believers abundance is to be conceived not only to lie, in the unity of the Godhead;
cc-acp pi d n2: av d dt n2 n1 vbz pc-acp vbi vvn xx av-j pc-acp vvi, p-acp dt n1 pp-f dt n1;
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but also, in the distinction of persons. The second is;but also, in the distinction of Persons. The second is;
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the relations of the Father, of the Son, of the holy Ghost downward to the creature, are equally common to each of them as one God;
the relations of the Father, of the Son, of the holy Ghost downward to the creature, Are equally Common to each of them as one God;
dt n2 pp-f dt n1, pp-f dt n1, pp-f dt j n1 av-j p-acp dt n1, vbr av-j j p-acp d pp-f pno32 p-acp crd np1;
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but distinctly peculiar as three persons:
but distinctly peculiar as three Persons:
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The Father bestowing, therefore, of these All things upon the creature is not onely the free manifestation of community in relation in the unity of the Godhead;
The Father bestowing, Therefore, of these All things upon the creature is not only the free manifestation of community in Relation in the unity of the Godhead;
dt n1 vvg, av, pp-f d d n2 p-acp dt n1 vbz xx av-j dt j n1 pp-f n1 p-acp n1 p-acp dt n1 pp-f dt n1;
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but also, of peculiarity, in the trinity of persons. but also, of peculiarity, in the trinity of Persons.
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The third is, a beleevers propriety in this gift (so as he can sencibly say, My abundance ) is by an inward relative sence of this Ʋnity in Trinity.
The third is, a believers propriety in this gift (so as he can sensibly say, My abundance) is by an inward relative sense of this Ʋnity in Trinity.
dt ord vbz, dt n2 n1 p-acp d n1 (av c-acp pns31 vmb av-j vvi, po11 n1) vbz p-acp dt j j n1 pp-f d n1 p-acp np1.
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Thus God is All things, thus he is Given, thus as the abundance to the Saints.
Thus God is All things, thus he is Given, thus as the abundance to the Saints.
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Here's wine and marrow, a misterious peice of heaven displaid in each person in the Godhead, which, not many wise, not many mighty can perceive;
Here's wine and marrow, a mysterious piece of heaven displayed in each person in the Godhead, which, not many wise, not many mighty can perceive;
av|vbz n1 cc n1, dt j n1 pp-f n1 vvn p-acp d n1 p-acp dt n1, r-crq, xx d j, xx d j vmb vvi;
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but, is freely reveal'd to tender babes. First, God the Father is All things, abundance. Ephes. 3.19. — That ye might be filled with all the fulnesse of God.
but, is freely revealed to tender babes. First, God the Father is All things, abundance. Ephesians 3.19. — That you might be filled with all the fullness of God.
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These words, for their conexion, their explication, refer you to vers. 14. viz. For this cause I how my knees to the God and Father of our Lord Jesus:
These words, for their connexion, their explication, refer you to vers. 14. viz. For this cause I how my knees to the God and Father of our Lord jesus:
d n2, p-acp po32 n1, po32 n1, vvb pn22 pc-acp fw-la. crd n1 p-acp d n1 pns11 c-crq po11 n2 p-acp dt n1 cc n1 pp-f po12 n1 np1:
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that is, he prayeth to God the Father:
that is, he Prayeth to God the Father:
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and for what? (besides other things) for this (as one) that the beleeving Ephesians might be fill'd with his own fulnesse:
and for what? (beside other things) for this (as one) that the believing Ephesians might be filled with his own fullness:
cc p-acp q-crq? (p-acp j-jn n2) p-acp d (c-acp pi) cst dt j-vvg np1 vmd vbi vvn p-acp po31 d n1:
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which may sound thus, That they might have abundantly of him, even all things that might make them perfect before him.
which may found thus, That they might have abundantly of him, even all things that might make them perfect before him.
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This person (therfore) freely bestows himself upon such as he bestows his Son; that together with him, they might have this abundance, this all things.
This person (Therefore) freely bestows himself upon such as he bestows his Son; that together with him, they might have this abundance, this all things.
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A mans gift (saith Solomon ) maketh room for him. — Prov. 18.16. Jesus Christ is the gift of this person:A men gift (Says Solomon) makes room for him. — Curae 18.16. jesus christ is the gift of this person:
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and wheresoever he is, there is his Father too.
and wheresoever he is, there is his Father too.
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He is there (by deed of gift) after the same way as Jesus Christ is.
He is there (by deed of gift) After the same Way as jesus christ is.
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So that a beleever may lay claim to him, yea, as truly to him as to Jesus Christ.
So that a believer may lay claim to him, yea, as truly to him as to jesus christ.
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He may challenge him, for his own, and all that he hath as freely, truly, really,
He may challenge him, for his own, and all that he hath as freely, truly, really,
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as any thing that he injoyes in the world.
as any thing that he enjoys in the world.
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For the right that he hath in himself is not more firm, proper, unquestionable, than that which a beleever hath in him:
For the right that he hath in himself is not more firm, proper, unquestionable, than that which a believer hath in him:
p-acp dt n-jn cst pns31 vhz p-acp px31 vbz xx av-dc j, j, j, cs d r-crq dt n1 vhz p-acp pno31:
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it being a way of undeniable propiety (which is the deed of gift ) in which he hath past himself over to his creature.
it being a Way of undeniable propriety (which is the deed of gift) in which he hath passed himself over to his creature.
pn31 vbg dt n1 pp-f j n1 (r-crq vbz dt n1 pp-f n1) p-acp r-crq pns31 vhz vvn px31 a-acp p-acp po31 n1.
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By this act and deed he makes himself over in a double relation. As a Father, to them. God in Covenant, with them.
By this act and deed he makes himself over in a double Relation. As a Father, to them. God in Covenant, with them.
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First, as a Father. It is that which he speaks of himself. 2 Cor. 6. ult. — I will be a Father to you:
First, as a Father. It is that which he speaks of himself. 2 Cor. 6. ult. — I will be a Father to you:
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— Here (as to behold both) let your eye equally fall (but with a distinct look) upon the person (I) and the relation; (Father:) for this latter onely serves as a respective accident under which the first is referr'd and made over to the creature justified.
— Here (as to behold both) let your eye equally fallen (but with a distinct look) upon the person (I) and the Relation; (Father:) for this latter only serves as a respective accident under which the First is referred and made over to the creature justified.
— av (c-acp pc-acp vvi av-d) vvb po22 n1 av-jn vvb (cc-acp p-acp dt j n1) p-acp dt n1 (pns11) cc dt n1; (n1:) p-acp d d av-j vvz p-acp dt j n1 p-acp r-crq dt ord vbz vvn cc vvn a-acp p-acp dt n1 vvn.
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Which is done by (deed of gift) freely giving himself over to them. — I will be — to you:
Which is done by (deed of gift) freely giving himself over to them. — I will be — to you:
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— thus this person of glory becomes a Father.
— thus this person of glory becomes a Father.
— av d n1 pp-f n1 vvz dt n1.
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But what is it for him to be thus related? or what, to give over himself as a Father? A sublime mistery (swelling with sweetnesse) thus opened.
But what is it for him to be thus related? or what, to give over himself as a Father? A sublime mystery (swelling with sweetness) thus opened.
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The reference of himself to them according to a mutuall, objective, coexistent, dependance. The Referente of himself to them according to a mutual, objective, coexistent, dependence.
dt n1 pp-f px31 p-acp pno32 vvg p-acp dt j, n1, j, n1.
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Here vulgar thoughts, of Dependancie are apt (but suffer them not) to grow over rank:
Here Vulgar thoughts, of Dependency Are apt (but suffer them not) to grow over rank:
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This persons is only paternall, such as is an inseparable conjunction of a Father and his child in their relative Existencies, in their Diffinitions. The one (which of them soever it be) cannot be so, nor so call'd; but by this dependance. Ask:
This Persons is only paternal, such as is an inseparable conjunction of a Father and his child in their relative Existencies, in their Definitions. The one (which of them soever it be) cannot be so, nor so called; but by this dependence. Ask:
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what is a Father? how comes he to be so? Do we not answer? One that hath a child:
what is a Father? how comes he to be so? Do we not answer? One that hath a child:
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and because he hath a child. Transpose the termes: what is a child? how comes it to be so? One that hath,
and Because he hath a child. Transpose the terms: what is a child? how comes it to be so? One that hath,
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and because it hath, a Father. Thus he depends, thus mutually.
and Because it hath, a Father. Thus he depends, thus mutually.
cc c-acp pn31 vhz, dt n1. av pns31 vvz, av av-j.
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Objectively, as directly pointing each to other: (the Father to his child, and the contrary) in a distinction from all things subjectively depending on their substance in which they inhere. Contemporarie are they too:Objectively, as directly pointing each to other: (the Father to his child, and the contrary) in a distinction from all things subjectively depending on their substance in which they inhere. Contemporary Are they too:
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neither thus existing before or after each other, but both together.
neither thus existing before or After each other, but both together.
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The Father, indeed, as a man, the agent begetting is (said to be) the cause,
The Father, indeed, as a man, the agent begetting is (said to be) the cause,
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and so is in Nature before the begotten: but a father the one is not, till the other is a child; and so he depends coexistently.
and so is in Nature before the begotten: but a father the one is not, till the other is a child; and so he depends coexistently.
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Of this person and a beleever, as thus allied according to adoption, is all this affirmed.
Of this person and a believer, as thus allied according to adoption, is all this affirmed.
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Inseparately are they for ever conjoyn'd:
Inseparately Are they for ever conjoined:
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yea so, as abstract the one from the other, and neither can be, what thus they are;
yea so, as abstract the one from the other, and neither can be, what thus they Are;
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neither can be thus call'd. (passe by our Saviours sonship of eternall generation) Come to a beleever's by free adoption; and he is their Father;
neither can be thus called. (pass by our Saviors sonship of Eternal generation) Come to a believer's by free adoption; and he is their Father;
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he comes to be so, as they are his children adopted; and because they are so.
he comes to be so, as they Are his children adopted; and Because they Are so.
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His paternity, their sonship, have for their basis a mutuall dependance. Between these (to hinder the object of each others eye) flies no gloomy cloud:
His paternity, their sonship, have for their basis a mutual dependence. Between these (to hinder the Object of each Others eye) flies no gloomy cloud:
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but both, like the eye of day darting its beams upon the centure of the Creation, are still looking upon, still pointing, each, to other. One thought of either excludes, darkens, neither; but takes in both.
but both, like the eye of day darting its beams upon the centure of the Creation, Are still looking upon, still pointing, each, to other. One Thought of either excludes, darkens, neither; but Takes in both.
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For, touching a beleevers sonship, what mind can passe a thought, and in the same not include this persons paternity? They are children:
For, touching a believers sonship, what mind can pass a Thought, and in the same not include this Persons paternity? They Are children:
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as he is, & because he is, their Father. And, which is more, both relations in priority claim an equall priviledge.
as he is, & Because he is, their Father. And, which is more, both relations in priority claim an equal privilege.
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His paternity (to them) precedes not their sonship, neither is first, or last, they co-exist. He is not to them a Father, till they are children, by adoption, to him.
His paternity (to them) precedes not their sonship, neither is First, or last, they coexist. He is not to them a Father, till they Are children, by adoption, to him.
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Secondly, as, a God in Covenant. Of this way too of giving himself; himself speaks: Hebr. 8.10. — I will be their God:
Secondly, as, a God in Covenant. Of this Way too of giving himself; himself speaks: Hebrew 8.10. — I will be their God:
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— one article (and that on Gods part, are these words) of a Contract, a Covenant everlasting, new, between God and man.
— one article (and that on God's part, Are these words) of a Contract, a Covenant everlasting, new, between God and man.
— crd n1 (cc cst p-acp ng1 n1, vbr d n2) pp-f dt n1, dt n1 j, j, p-acp np1 cc n1.
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For matter, it is himself, God: for manner, • … deed of gift, — I will be theirs:
For matter, it is himself, God: for manner, • … deed of gift, — I will be theirs:
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In the first unbound your thoughts, and in some particulars inclose not him, who hath (in one word, God: ) given over himself without limits.
In the First unbound your thoughts, and in Some particulars enclose not him, who hath (in one word, God:) given over himself without Limits.
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He will be their God: not in some one attribute onely; or in more; but he in All gives himself to be a Saints:
He will be their God: not in Some one attribute only; or in more; but he in All gives himself to be a Saints:
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their God. Theirs what his own, that is, God. The certainty of this by entring Covenant he hath put out of all question:their God. Theirs what his own, that is, God. The certainty of this by entering Covenant he hath put out of all question:
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freely binding himself over to perform, — I will be, &c. — I (a particle of equall worth,
freely binding himself over to perform, — I will be, etc. — I (a particle of equal worth,
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and value with, God. ) I, who am very God, will see that I be your God. Yours, as bound to you:
and valve with, God.) I, who am very God, will see that I be your God. Yours, as bound to you:
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yours, as (on my one part) the substance of the Covenant.
yours, as (on my one part) the substance of the Covenant.
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But secondly, in himself too hath God the Son abundance, yea, all things. He is a plenty without an end, his measure (if it may be so call'd) is fulnesse; fulnesse in the largest extent, all: and for ever inseparable from his person, it Dwelt in him. Col. 1.19. — It pleased the Father that in him should all fulnesse dwell.
But secondly, in himself too hath God the Son abundance, yea, all things. He is a plenty without an end, his measure (if it may be so called) is fullness; fullness in the Largest extent, all: and for ever inseparable from his person, it Dwelled in him. Col. 1.19. — It pleased the Father that in him should all fullness dwell.
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Now this Son to every beleever is the Fathers gift, Isa. 9.6. — To us a Son is given — as their abundance. Joh. 1.16.
Now this Son to every believer is the Father's gift, Isaiah 9.6. — To us a Son is given — as their abundance. John 1.16.
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— Of his fulnesse have we (Saints by calling) all received, — as firm,
— Of his fullness have we (Saints by calling) all received, — as firm,
— pp-f po31 n1 vhb pns12 (n2 p-acp vvg) d vvn, — c-acp j,
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then, as undeniable is the beleevers title (of propriety and possession) to Him and his fulnesse, as to God the Father.
then, as undeniable is the believers title (of propriety and possession) to Him and his fullness, as to God the Father.
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In the world there's nothing (either fully, truly, or clearly) can be more their own.
In the world there's nothing (either Fully, truly, or clearly) can be more their own.
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He is given to them, clearly, without condition, truly, without deceit, fully, without division: his Person, his Benefits are both theirs.
He is given to them, clearly, without condition, truly, without deceit, Fully, without division: his Person, his Benefits Are both theirs.
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He (this way) is all theirs, and for them. His Person now in heaven is theirs, as there for them.
He (this Way) is all theirs, and for them. His Person now in heaven is theirs, as there for them.
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The Father gives him to them to stand in their stead: representing them continually spotlesse and unblameable in his sight.
The Father gives him to them to stand in their stead: representing them continually spotless and unblameable in his sighed.
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Thou art all fair my Love, there is no spot in thee. Cant. 4.7. All theirs are his Benefits too.Thou art all fair my Love, there is no spot in thee. Cant 4.7. All theirs Are his Benefits too.
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The Father never gives one alone, but both together.
The Father never gives one alone, but both together.
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Let loose your thoughts among the fruitfull benefits of his person, and try, if there can be found one, upon which the beleevers propriety is not deeply ingraven in these characters, THEIRS.
Let lose your thoughts among the fruitful benefits of his person, and try, if there can be found one, upon which the believers propriety is not deeply engraven in these characters, THEIRS.
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Free justification from sin's damning guilt, sweet reconciliation to God his Father, compleat adoption to glory and liberty;
Free justification from since damning guilt, sweet reconciliation to God his Father, complete adoption to glory and liberty;
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is their justification, their reconciliation, their adoption, as Jesus Christ given to them. Now Christ, as thus theirs, is, so in foure respects.
is their justification, their reconciliation, their adoption, as jesus christ given to them. Now christ, as thus theirs, is, so in foure respects.
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As their Husband. Brether. Friend. Advocate. First, as their Husband. Revel. 21.9. — I will shew you, the Bride, the Lambs wife:
As their Husband. Brether. Friend. Advocate. First, as their Husband. Revel. 21.9. — I will show you, the Bride, the Lambs wife:
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that is, the Church, beleevers standing to Jesus Christ, related, as to their Husband. For, Jer. 3.14.
that is, the Church, believers standing to jesus christ, related, as to their Husband. For, Jer. 3.14.
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— I (saith he) am married to you: — to which adde this conjugall effect, The wife hath not power of her own body, but her husband;
— I (Says he) am married to you: — to which add this conjugal Effect, The wife hath not power of her own body, but her husband;
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and likewise the husband hath not power over his own body, but the wife. 1 Cor. 7.4. They who before, wore no yoke but their own, retaining a prerogative in self proprietie;and likewise the husband hath not power over his own body, but the wife. 1 Cor. 7.4. They who before, wore no yoke but their own, retaining a prerogative in self propriety;
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have mutually exchang'd, and solely become each others after the celebration of nuptiall rites. This, Eph. 5.32. is (according to the flesh) a great mistery; but I speak concerning Christ and the Saints:
have mutually exchanged, and solely become each Others After the celebration of nuptial Rites. This, Ephesians 5.32. is (according to the Flesh) a great mystery; but I speak Concerning christ and the Saints:
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to whom (being married, and thereby fully given over to them) he hath not that power now remaining in him as to deny himself, or his sanctifying, saving uses.
to whom (being married, and thereby Fully given over to them) he hath not that power now remaining in him as to deny himself, or his sanctifying, Saving uses.
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He is married to them, and so he is theirs. My beloved is mine, &c. — Cant. 2.16.
He is married to them, and so he is theirs. My Beloved is mine, etc. — Cant 2.16.
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Secondly, as their Brother. Joh. 20.17. — Go (saith he to Mary ) to my brethren, (the disciples, personating all beleevers) and say unto them, I (that is Jesus their Brother ) ascend — Fraternity (for its kind) is the neerest, native, personall relation:
Secondly, as their Brother. John 20.17. — Go (Says he to Marry) to my brothers, (the Disciples, personating all believers) and say unto them, I (that is jesus their Brother) ascend — Fraternity (for its kind) is the nearest, native, personal Relation:
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giving an actuall propriety to both, in each other; a joynt one (while they live) in their Fathers possessions;
giving an actual propriety to both, in each other; a joint one (while they live) in their Father's possessions;
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and a totall sometimes to the survivour in his deceased brothers. All which is freely given to a beleever with Jesus their Brother. His next of kin: are such;
and a total sometime to the survivor in his deceased Brother's. All which is freely given to a believer with jesus their Brother. His next of kin: Are such;
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for (with their difference, 1 Joh. 3.9.) they are born of God as well as he.
for (with their difference, 1 John 3.9.) they Are born of God as well as he.
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Whereby he in their persons, and they in his, have, at once and for ever, this neerest, this native, propriety.
Whereby he in their Persons, and they in his, have, At once and for ever, this nearest, this native, propriety.
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Moreover, this their Brother was dead, but is alive: Rev. 1.18. By vertue of whose brother-hood, as he now lives for ever;
Moreover, this their Brother was dead, but is alive: Rev. 1.18. By virtue of whose brotherhood, as he now lives for ever;
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beleevers have a share with him as joynt-heirs in (life and immortality) God their Father's eternall possession. Rom. 8.17.
believers have a share with him as Joint heirs in (life and immortality) God their Father's Eternal possession. Rom. 8.17.
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If children, then heirs, heirs of God, and coheirs with Christ, &c. —If children, then Heirs, Heirs of God, and coheirs with christ, etc. —
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And still by vertue of the same relation, (as he was once dead) beleevers retain a full interest in all his benefits. The first person of glory (when upon them he bestowed this Jesus) dealing with them as a loving Father after the funerall solemnity of his eldest Son:
And still by virtue of the same Relation, (as he was once dead) believers retain a full Interest in all his benefits. The First person of glory (when upon them he bestowed this jesus) dealing with them as a loving Father After the funeral solemnity of his eldest Son:
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gave ALL to them (as the next of kinne) that was in the possession of their elder Brother.
gave ALL to them (as the next of kin) that was in the possession of their elder Brother.
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His obedience, his satisfaction, his righ•eousnesse, was transacted upon them, and now is theirs. Thus he that was dead, and is alive;His Obedience, his satisfaction, his righ•eousnesse, was transacted upon them, and now is theirs. Thus he that was dead, and is alive;
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is theirs, as Jesus their Brother. This partly is that giving of Christ to a Soul,
is theirs, as jesus their Brother. This partly is that giving of christ to a Soul,
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as Christ dying, and as risen again. Thirdly, as, their Friend. Equality, which other relations hath not, appears in this.
as christ dying, and as risen again. Thirdly, as, their Friend. Equality, which other relations hath not, appears in this.
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A Husband, a Brother, are titles of dignity, therefore terms of distance:
A Husband, a Brother, Are titles of dignity, Therefore terms of distance:
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but Friends are equall. And he into whose thoughts it never entred as robbery to be equall with God: Phil. 2.6. thinks it no disgrace thus to be equall with a Saint.
but Friends Are equal. And he into whose thoughts it never entered as robbery to be equal with God: Philip 2.6. thinks it no disgrace thus to be equal with a Saint.
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Ye are my friends, &c. — Joh. 15.14. If relations infold any rights reciprocall, friendship then may hold parallel with most.You Are my Friends, etc. — John 15.14. If relations enfold any rights reciprocal, friendship then may hold parallel with most.
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For men therby have in each other a true, constant interest: such as, the summe whereof the ancient Heathen have long since cast up;
For men thereby have in each other a true, constant Interest: such as, the sum whereof the ancient Heathen have long since cast up;
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and, in their grave Orations, their best passionate Songs, left it upon record; That true friends have divided bodies, for each other, upon occasion, readie to die:
and, in their grave Orations, their best passionate Songs, left it upon record; That true Friends have divided bodies, for each other, upon occasion, ready to die:
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and but one heart, one mind, one possession, common to both. and but one heart, one mind, one possession, Common to both.
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In after-times, The multitude of them that beleeved were of me heart, and of one soul,
In Aftertimes, The multitude of them that believed were of me heart, and of one soul,
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neither any of them said that any thing of that which he had was his own,
neither any of them said that any thing of that which he had was his own,
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but they had all things common. Act. 4.32.but they had all things Common. Act. 4.32.
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And some there hath been (yet but few such) who chearfully for each other have adventured to walk through the worst of dangers:
And Some there hath been (yet but few such) who cheerfully for each other have adventured to walk through the worst of dangers:
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among whom, matchlesse in all is this couple; a true beleever, and his friend Jesus. To speak onely on his part: Joh. 10.17.
among whom, matchless in all is this couple; a true believer, and his friend jesus. To speak only on his part: John 10.17.
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— I lay down my life, &c. — v. 18. No man taketh it from me,
— I lay down my life, etc. — v. 18. No man Takes it from me,
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but I lay it down of my self; — 1 Pet. 2.24. — His own self bare our sins in his own body on the tree, — 1 Cor. 15.3. — Christ died for our sins, — Rom. 4.25. — and was raised again for our justification. And, Joh. 17.19. for their sakes I sanctifie my self that (as the Margin reads it) they also might be truly sanctified. but I lay it down of my self; — 1 Pet. 2.24. — His own self bore our Sins in his own body on the tree, — 1 Cor. 15.3. — christ died for our Sins, — Rom. 4.25. — and was raised again for our justification. And, John 17.19. for their sakes I sanctify my self that (as the Margin reads it) they also might be truly sanctified.
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A Friend is his friend's, as he is another own self. In all these, this Friend Jesus is theirs, as thus to them. A Friend is his friend's, as he is Another own self. In all these, this Friend jesus is theirs, as thus to them.
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Observe the burthen of the last quoted Scriptures, in every one it is, Christ for them. He, with All that he did, in, dying, rising, justifying, sanctifying, was in their steads, and for them.
Observe the burden of the last quoted Scriptures, in every one it is, christ for them. He, with All that he did, in, dying, rising, justifying, sanctifying, was in their steads, and for them.
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As their persons then, as their performances this friend, and his, is theirs.
As their Persons then, as their performances this friend, and his, is theirs.
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A peculiar interest too (to compleat their community in him) they have in his tender heart and soul.
A peculiar Interest too (to complete their community in him) they have in his tender heart and soul.
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Thou hast ravished (or taken away) my heart, &c. — Cant. 4.9.Thou hast ravished (or taken away) my heart, etc. — Cant 4.9.
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Of this friend's especially, it is true, the heart is not so much where it lives, as where it loves.
Of this friend's especially, it is true, the heart is not so much where it lives, as where it loves.
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By distinction of persons Christ and a Saint are two:
By distinction of Persons christ and a Saint Are two:
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by union in affection he is theirs. This (as one branch) is that unity, which is the (beleevers band of comfort.
by Union in affection he is theirs. This (as one branch) is that unity, which is the (believers band of Comfort.
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Fourthly, as, their Advocate. The expression is politicall, a sublime title of office, implying a Subject imploy'd (after this way) for another:
Fourthly, as, their Advocate. The expression is political, a sublime title of office, implying a Subject employed (After this Way) for Another:
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and as thus spoken of Jesus Christ we read it: 1 Joh. 2.1. — We have an Advocate with the Father, Jesus Christ, — who (as it is his office) makes intercession for us. Rom. 8.34. that is, continues the mournfull act of his sacrifice after this manner.
and as thus spoken of jesus christ we read it: 1 John 2.1. — We have an Advocate with the Father, jesus christ, — who (as it is his office) makes Intercession for us. Rom. 8.34. that is, continues the mournful act of his sacrifice After this manner.
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The same body (which in beleevers steads) with strong cries and tears was upon the crosse once offered;
The same body (which in believers steads) with strong cries and tears was upon the cross once offered;
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now virtually in the heavens with as strong prayers he still so offers up for them to the Father.
now virtually in the heavens with as strong Prayers he still so offers up for them to the Father.
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So that in this act of oblation for them, his person is, as an Advocate, theirs.
So that in this act of oblation for them, his person is, as an Advocate, theirs.
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And now lastly, God the Spirit is abundance, yea theirs, as the Father's gift, with Jesus Christ, to them.
And now lastly, God the Spirit is abundance, yea theirs, as the Father's gift, with jesus christ, to them.
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In one breath you may read all three. Tit. 3.5.
In one breath you may read all three. Tit. 3.5.
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— And renuing of the holy Ghost, v. 6. Which (holy Ghost) he (the Father, in a distinction from his Son,
— And renewing of the holy Ghost, v. 6. Which (holy Ghost) he (the Father, in a distinction from his Son,
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and Spirit) she• … n us abundantly by Jesus Christ.
and Spirit) she• … n us abundantly by jesus christ.
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Abundantly on us is here joyn'd with the Father's effusion of his Spirit: declaring thereby it's signification to be an abundance, and that theirs by the Father's gift.Abundantly on us is Here joined with the Father's effusion of his Spirit: declaring thereby it's signification to be an abundance, and that theirs by the Father's gift.
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To this Spirit also hath a beleever then as true a title as to the Father,
To this Spirit also hath a believer then as true a title as to the Father,
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and the Son. To them the promise — the Father — shall give you another Comforter, the Spirit of truth.
and the Son. To them the promise — the Father — shall give you Another Comforter, the Spirit of truth.
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— Joh. 14.16, 17. is fulfill'd. Upon them the Father hath poured him forth. They have him (actually in possession, peculiarly in title) he is theirs.
— John 14.16, 17. is fulfilled. Upon them the Father hath poured him forth. They have him (actually in possession, peculiarly in title) he is theirs.
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Now as the other two persons had their distinct relations in which they were made over, this hath his proper work in which he is theirs: viz. This Spirit is their onely light by which they see all things (necessary for them to see) of the Father and Jesus Christ.
Now as the other two Persons had their distinct relations in which they were made over, this hath his proper work in which he is theirs: viz. This Spirit is their only Light by which they see all things (necessary for them to see) of the Father and jesus christ.
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God hath made sence and reason lights (in their own sphears) to this world of nature:
God hath made sense and reason lights (in their own spheres) to this world of nature:
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but in the deep things of himself these are darknesse to a Saint.
but in the deep things of himself these Are darkness to a Saint.
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As it is written, eye hath not seen, nor ear heard, neither hath entred into the heart of man, the things which God hath prepared — 1 Cor. 2.9.As it is written, eye hath not seen, nor ear herd, neither hath entered into the heart of man, the things which God hath prepared — 1 Cor. 2.9.
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But (mark what follows) God hath revealed them unto us by his Spirit, But (mark what follows) God hath revealed them unto us by his Spirit,
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for he searcheth all things, yea the deep things of God, v. 10. And in v. 12. We have received the Spirit — which is of God, that we might know the things, &c. — 'Tis the proper work of this Spirit to sound these depths,for he Searches all things, yea the deep things of God, v. 10. And in v. 12. We have received the Spirit — which is of God, that we might know the things, etc. — It's the proper work of this Spirit to found these depths,
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for from eternity he lived in the bosome of the Godhead, and was privie to all in God and Jesus Christ.
for from eternity he lived in the bosom of the Godhead, and was privy to all in God and jesus christ.
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'Tis his onely too, to make them known.
It's his only too, to make them known.
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As an inhabitant therefore (he is said) to dwell in beleevers, 2 Tim. 1.14. Into whose minds, to whose souls he continually bringe them.
As an inhabitant Therefore (he is said) to dwell in believers, 2 Tim. 1.14. Into whose minds, to whose Souls he continually bring them.
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Here shines the Saints light in a mistery, they know these things (not theoretically, but feelingly) as this Spirit reveals them.
Here shines the Saints Light in a mystery, they know these things (not theoretically, but feelingly) as this Spirit reveals them.
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Thus (as well as I am able) little of much have I set before you;
Thus (as well as I am able) little of much have I Set before you;
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the relations of these persons of glory, in which God freely makes himself over to his creature: and not all, but some:the relations of these Persons of glory, in which God freely makes himself over to his creature: and not all, but Some:
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yet by these few imperfect lineaments the spirituall sence of that Christiano-Platonicall thesis ( one was all, and all one ) may be in some sort conjectured.
yet by these few imperfect lineaments the spiritual sense of that Christiano-platonical thesis (one was all, and all one) may be in Some sort conjectured.
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For this Trinity (indeed) is but One, and that one a beleevers ALL. This is the close of the first Question.
For this Trinity (indeed) is but One, and that one a believers ALL. This is the close of the First Question.
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What comfort hath a beleever more by having this ALL FREELY GIVEN him, than by injoying it any other way? What Comfort hath a believer more by having this ALL FREELY GIVEN him, than by enjoying it any other Way?
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A great deal. In the injoyment it is unspeakable, full of glory. A great deal. In the enjoyment it is unspeakable, full of glory.
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Consider this All but simply as a gift; so it was neither bought, nor borrowed. Deeds of Sale, and Loan have each their trouble: viz. Laerge expence, short injoyment.
Consider this All but simply as a gift; so it was neither bought, nor borrowed. deeds of Sale, and Loan have each their trouble: viz. Laerge expense, short enjoyment.
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And were this all made over by either of these, the creature must pay for it,
And were this all made over by either of these, the creature must pay for it,
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and at last part with it.
and At last part with it.
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If the first (their Stock not amounting to the ten thousandth part of the price) they must then either go without it,
If the First (their Stock not amounting to the ten thousandth part of the price) they must then either go without it,
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or be undone in the purchase.
or be undone in the purchase.
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Or if not so, should God but lend Himself, his Son, his Spirit; a time would come,
Or if not so, should God but lend Himself, his Son, his Spirit; a time would come,
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when but justly he would look for his own again.
when but justly he would look for his own again.
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Would not this then be as bad as the former? The Creature would be undone in the surrender.
Would not this then be as bad as the former? The Creature would be undone in the surrender.
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But now the Father hath burthened them with neither of these. What they have, they have by gift.
But now the Father hath burdened them with neither of these. What they have, they have by gift.
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Herein then lies (that which is better felt then spoke) one peice of their comfort:
Herein then lies (that which is better felt then spoke) one piece of their Comfort:
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viz. With a price they are not troubled; of a parting with they are not afraid. viz. With a price they Are not troubled; of a parting with they Are not afraid.
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This all (though in respect of Christ (it is true) the Saints are bought with a price) costs them nothing, and is theirs to eternity.
This all (though in respect of christ (it is true) the Saints Are bought with a price) costs them nothing, and is theirs to eternity.
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Consider it again as a free gift. And here if you would rightly understand the Answer of the Question, have recourse in every particular (as the sound passeth by your ear) to the chearfull workings of your own soul.
Consider it again as a free gift. And Here if you would rightly understand the Answer of the Question, have recourse in every particular (as the found passes by your ear) to the cheerful workings of your own soul.
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Are the Saints intitled to? are they possessed of, All freely? All then is theirs without reluctancie. Jer. 30.18. The Father the (proper giver) waits to be gracious. In his eye a chearfull giver is of great esteeme: 2 Cor. 9.7. for he himself delights to give chearfully.
are the Saints entitled to? Are they possessed of, All freely? All then is theirs without reluctancy. Jer. 30.18. The Father the (proper giver) waits to be gracious. In his eye a cheerful giver is of great esteem: 2 Cor. 9.7. for he himself delights to give cheerfully.
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All such acts toward his own go not to, but from his heart.
All such acts towards his own go not to, but from his heart.
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All is theirs without any motive externall. Among men, the glory of a gift's freenesse consists in the voluntarinesse of the spirit:All is theirs without any motive external. Among men, the glory of a gift's freeness consists in the voluntariness of the Spirit:
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we use not therefore to call that free to which a man is outwardly provok'd.
we use not Therefore to call that free to which a man is outwardly provoked.
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Were God thus moved to give Himself, Son, and Spirit to a Saint, a gift it might be;
Were God thus moved to give Himself, Son, and Spirit to a Saint, a gift it might be;
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but not free. That, therefore which he doth by deed of gift, comes from a principle within him (his love:
but not free. That, Therefore which he does by deed of gift, comes from a principle within him (his love:
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Joh. 3.16.) that his gift might appear plainly to be free.John 3.16.) that his gift might appear plainly to be free.
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All is theirs without Condition. The Father gives it not according to the Law, but the tenour of the Gospel.All is theirs without Condition. The Father gives it not according to the Law, but the tenor of the Gospel.
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He binds not his Creature, in the act of donation, to the performance of Articles for their interest in his gift:
He binds not his Creature, in the act of donation, to the performance of Articles for their Interest in his gift:
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but bestows (where he pleaseth) without these:
but bestows (where he Pleases) without these:
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Conditions (it is true) may perchance sometimes stand with a gift, but they are alwaies limits to the freenesse of it:
Conditions (it is true) may perchance sometime stand with a gift, but they Are always Limits to the freeness of it:
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that then which is bounded cannot be free. This great gift therefore is unconditionate. Thus I have done with the Doctrinall part.
that then which is bounded cannot be free. This great gift Therefore is unconditionate. Thus I have done with the Doctrinal part.
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Now to close all, give me leave (my dear friends) to speak thrice to you. Now to close all, give me leave (my dear Friends) to speak thrice to you.
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First, an Information. Are beleevers thus possessed of All things in the injoyment of Jesus Christ? They are (then) the onely rich men. Rich absolutely, rich incomparably, none so rich, nor truly so, as they. First, an Information. are believers thus possessed of All things in the enjoyment of jesus christ? They Are (then) the only rich men. Rich absolutely, rich incomparably, none so rich, nor truly so, as they.
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Histories give us the name of one, who was (from some few earthly possessions) reported to be the richest of all the Romans:
Histories give us the name of one, who was (from Some few earthly possessions) reported to be the Richest of all the Roman:
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and had we not the Scriptures, we might suppose our dayes yeelds not this man his fellow.
and had we not the Scriptures, we might suppose our days yields not this man his fellow.
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But as he among them, so (and far more) are all the Saints among the sons and daughters of men.
But as he among them, so (and Far more) Are all the Saints among the Sons and daughters of men.
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Behold, Paul sounds with a full blast in our ears — All is theirs. 1 Cor. 3.22. Can your thoughts of their wealth now chuse but fill? yea, to their largest extension? mine cannot:
Behold, Paul sounds with a full blast in our ears — All is theirs. 1 Cor. 3.22. Can your thoughts of their wealth now choose but fill? yea, to their Largest extension? mine cannot:
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this all (to me) represents more, than can be discovered by any relation.
this all (to me) represents more, than can be discovered by any Relation.
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Solomon of old under the name of Wisdom sung thus of Jesus Christ, With me are riches and honours. — Prov. 8.18. Beleevers under the relations of the Trinity to them, may sing thus of themselves, With us are riches and treasures; we have durable incomparable riches: Solomon of old under the name of Wisdom sung thus of jesus christ, With me Are riches and honours. — Curae 8.18. Believers under the relations of the Trinity to them, may sing thus of themselves, With us Are riches and treasures; we have durable incomparable riches:
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Jesus Christ, his Father, and Spirit. jesus christ, his Father, and Spirit.
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And are these injoy'd by a deed of free-gift? No qualifications (then) may pre-exist to make the creature either more worthy, or capeable of them.
And Are these enjoyed by a deed of Free gift? No qualifications (then) may pre-exist to make the creature either more worthy, or capable of them.
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If the contrary shall still perswade, let me ask you, How then is it a gift? much-lesse, how is it free?
If the contrary shall still persuade, let me ask you, How then is it a gift? muchless, how is it free?
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Pardon me, if I close this branch with it's vindication. I humbly conceive no liberty to licentiousnesse can be here grounded.
Pardon me, if I close this branch with it's vindication. I humbly conceive no liberty to licentiousness can be Here grounded.
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Falsly it is pretended to frustrate performances, which God forbid. They indeed, have their excellent uses, although not these.
Falsely it is pretended to frustrate performances, which God forbid. They indeed, have their excellent uses, although not these.
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But observe where you will men of all sorts, and who shall you see more devout? more constant in such things,
But observe where you will men of all sorts, and who shall you see more devout? more constant in such things,
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than they who humbly wait for, who diligently wait upon this free gift? If any there be, who, that grace may abound, take liberty to sin;
than they who humbly wait for, who diligently wait upon this free gift? If any there be, who, that grace may abound, take liberty to since;
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an evill spirit (we say) hath deluded such:
an evil Spirit (we say) hath deluded such:
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and shall a reproach, for their sakes, be rudely cast, or lie upon the truth? Moreover, ignorance hath heretofore been a pregnant mother of scurrulous reproaches.
and shall a reproach, for their sakes, be rudely cast, or lie upon the truth? Moreover, ignorance hath heretofore been a pregnant mother of scurrilous Reproaches.
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For who more forward indeed, to load truth with such, than they that feelingly understand it not.
For who more forward indeed, to load truth with such, than they that feelingly understand it not.
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The Father of our Lord Jesus grant, that this mother with her foule brood lodge not still in the minds,
The Father of our Lord jesus grant, that this mother with her foul brood lodge not still in the minds,
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and dwell between the lips of men.
and dwell between the lips of men.
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Some of great worth for all other learning have been so ingenuously civill in their thoughts, in their speeches of Plato's Ideahs, that in both they have born a moderate respect to them:
some of great worth for all other learning have been so ingenuously civil in their thoughts, in their Speeches of Plato's Ideahs, that in both they have born a moderate respect to them:
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because (as they have often said) they know not what they may mean in better understandings.
Because (as they have often said) they know not what they may mean in better understandings.
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Who lends me now a sigh, to help in the lamentation of a great evill that is under the Sun? O! that mens words and thoughts were but thus civillis'd towards the things of God, the high things of God.
Who lends me now a sighs, to help in the lamentation of a great evil that is under the Sun? OH! that men's words and thoughts were but thus civillised towards the things of God, the high things of God.
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O! that they were but convinc'd of this, that there may be a divine power demonstrating them in humble panting souls which they yet know not.
OH! that they were but convinced of this, that there may be a divine power Demonstrating them in humble panting Souls which they yet know not.
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How sweetly should we all live if this were so?
How sweetly should we all live if this were so?
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A Consolation. Is it a gift, and so not borrowed? If any of you have receiv'd it, you may sit down with bosomes fill'd with this comfort: A Consolation. Is it a gift, and so not borrowed? If any of you have received it, you may fit down with bosoms filled with this Comfort:
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What thou hast is thy own for ever. What thou hast is thy own for ever.
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In thee then, (whosoever thou art) and in all such, groundlesse are all sad thoughts of dissertion:
In thee then, (whosoever thou art) and in all such, groundless Are all sad thoughts of desertion:
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yea, for ever groundlesse are all such fears. Weaknesse may sometimes cloud thy soul; not really rob it of it's own.
yea, for ever groundless Are all such fears. Weakness may sometime cloud thy soul; not really rob it of it's own.
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This gift especiall is stamp'd with this impresso: The good part which shall never be taken from thee.
This gift especial is stamped with this impresso: The good part which shall never be taken from thee.
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An Exhortation. Is this gift all things? Expect, look for, no inward fulnesse without this gift. an Exhortation. Is this gift all things? Expect, look for, no inward fullness without this gift.
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Fire (some say) came first from heaven, and therefore restlesly works it self through combustibles, endeavouring to aspire thither again.
Fire (Some say) Come First from heaven, and Therefore restlessly works it self through combustibles, endeavouring to aspire thither again.
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Every rationall soul is Heavens free born flame, raked up here in embers of flesh, restlesse and unsatisfied in all its courses.
Every rational soul is Heavens free born flame, raked up Here in embers of Flesh, restless and unsatisfied in all its courses.
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'Tis his labour lost who endeavours the contrary with with things inferiour to it. It can never be, till inwardly united with this Father, this Son, this Spirit.
It's his labour lost who endeavours the contrary with with things inferior to it. It can never be, till inwardly united with this Father, this Son, this Spirit.
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But with any of you, is it not yet so? Wait diligently for them till they be given.
But with any of you, is it not yet so? Wait diligently for them till they be given.
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Or is it already so? Wait still continually on them, humbly increase your acquaintance with them.
Or is it already so? Wait still continually on them, humbly increase your acquaintance with them.
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They are all fulnesse, they will be so to you.
They Are all fullness, they will be so to you.
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Wait diligently upon this Father. He'l give you (with a daily increase) his Son, his Spirit.
Wait diligently upon this Father. He'll give you (with a daily increase) his Son, his Spirit.
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Wait upon this Son, this Jesus. It is he that can reveal all things of the Father.
Wait upon this Son, this jesus. It is he that can reveal all things of the Father.
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If you are acquainted with him, ask him of the Father, in the discovery of him (if you observe) you shall find this Jesus to be to you a Husband, a Brother, a Friend, a Counsellour. Wait upon this Spirit too.
If you Are acquainted with him, ask him of the Father, in the discovery of him (if you observe) you shall find this jesus to be to you a Husband, a Brother, a Friend, a Counselor. Wait upon this Spirit too.
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Learn every day more and more the knowledge of him. It is he that can, that must bring you acquainted with Jesus Christ.
Learn every day more and more the knowledge of him. It is he that can, that must bring you acquainted with jesus christ.
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If you already know him, why do you not ask him of your Saviour? In this inquiry he would be in you a glorious light. He would shew you your Saviour even as he is.
If you already know him, why do you not ask him of your Saviour? In this inquiry he would be in you a glorious Light. He would show you your Saviour even as he is.
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But do any of you not know him? Sure I am, you have all heard of him:
But do any of you not know him? Sure I am, you have all herd of him:
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Search the Scriptures, for they speak (of all three ) and of this Spirit, as they do of your Saviour. FINIS.
Search the Scriptures, for they speak (of all three) and of this Spirit, as they do of your Saviour. FINIS.
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