ΠΑΝΤΑΛΟΓΙΑ. THE SAINT'S ABUNDANCE OPENED.  
BY THOMAS STERRY Preacher of the GOSPEL.  
Published at the earnest entreaty of some Friends.  Imprimatur JOHN DOWNAME. 
LONDON, Printed by F: Neile for William Wenborn, at the Sign of the Rose at the Bridge-foot. 1646.   

TO THE TRULY VIRTUOUS MY HIGHLY HONOURED FRIEND, The Lady H. Wife to the RIGHT WORSHIPLULL, Sir H. H. KNIGHT.  
THe Scriptures frequently tell of a wealth, a plenty, a fullness, which believers only have right to, and enjoy. The best endeavours of your humble Servant hath been (both in the Pulpit, and the Press) to set this before you: that in all Your relations, in all Your enjoyments on earth Your Soul might be carried forth after this abundance which in the Scriptures language is not only true, durable, riches; but honours too.  
Ever Honoured, pardon me if I humbly move to be heard in this: viz. remember, O! remember in all Your uses of this world's plenty principally to use this abundance: for by this alone can You be made for ever rich, for ever Honourable.  
And I bow my knees to the God and Father of our Lord Jesus, that in all Your uses of this abundance, You may use it as Your own. That Solomon's Proverb may for ever be Your impresso, with me are riches and honours. Thus he daily prays, who is,  
Madam, Your Ladyship's lowest Servant in Christ Jesus. Thomas Sterry. Novemb. 23. 1645.   

To the READER.  
Reader,  
BEcause in things of public view, it is a custom, give me leave also, to make (my) particular addresses. Be it known, I have done (in the publishing of this) no more than what many, daily, powerful, persuasions have drawn me to. Loath (indeed) I was, but being overcome, my Motives turned to a Command, and how great an insufficiency soever I found in myself for it, I must do it. Now as I am able, I have done it: not with an intent (if in me there were that Art) to work upon you with the enticing words of man's wisdom; but humbly to declare as a weak dim-sighted man (as I have received) the things of an immortal God, yea, the deep things on which hangs the eternal comfort of my own Soul. Candidly (I beseech you) then embrace what so I present, remembering always that your faith should not stand in the wisdom of men, but in the power of God. If any man think of, or expect from, these rural lines otherwise; on such I have spent my pain, my time, for nought; with them my labours hath been in vain, yet surely my judgement is with the Lord, and my Labours with my God.  
T. S.   

ΠΑΝΤΑΛΟΓΙΑ. THE SAINT'S ABUNDANCE OPENED.  ROM. 8.32. 
— How shall be not with him also freely give us all things?  
I Will briefly acquaint you, with one part of the Spirits aim in this Text, from the Context. It is (from the consideration of a firm consolation) to cheer, to bear-up the spirits of such who are, already under, or, apt to droop at, the sad predictions of a holy life. Which are, If any man will come after me,— let him take up his cross, etc. Luk. 9.23. 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-. Now, for a revival of their drooping hearts he presents this consolation: viz.  
Sufferings are inferior to glory. A Saints Cross is below his Crown. If the earliest glimmerings of our Lord Jesus upon a Soul, shrowded so much joy, so much strength of spirit within their own beams: as overpower'th the cross, and smileth at the shame; what will his meridian rays of glory when they shall be revealed?  
With the least of these the whole body of a Saints sufferings is not worth the comparison. Through infirmity, some have, others may oppose it to glory; but by lifting up your eye to the 18. ver: view its worthless opposition. — The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. 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: 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: Sufferings are no perpetual impediment to glory. A Saints cross hinders not his crown any more than a dark night the rising of the Sun the next Morn. Persecution by men may, fleshly warrings against the mind shall, troubles of all sorts for the night of this life, endure; but— glory shall be revealed. v. 18 ult. part.  
This appears by four things. By the 

Creatures expectation.  
Saint's qualification.  
Spirits work.  
Father's love.    
The first is the Creatures expectation. There is a hidden strong desire of glory in every creature. It appears by this their earnest expectation. There is also a full discovery yet to be made of this glory. It is evident by their Waiting for its manifestation. Of both these you read in the 19 ver:— The earnest expectation of the creature waits for the manifestation of the sons of God. This manifestation, etc. is spoken in reference to glory, and in the 21. ver: is called the glorious liberty of the sons of God.  
With one force these verses with the 22.23. prove by all our fellow creatures (notwithstanding great opposition) a future glory of the Saints.  
The second is, the Saints qualification. This the Spirit notes in two expressions: Hope, Patience. Of their Hope you read in the 24. ver.— We are saved by hope— in ver. 25. for that which we see not,— of their Patience in the same verse:— then (or therefore) do we with patience wait for it. To me these expressions seem to concur in this fignification; The certain manifestation of invisible glory to the Saints. But with this distinction.  
First, as the ground of their hope. From future certainty springs hope infallible. This hope is the true, present union of the Soul with that certainty; the true real appearance of that to the soul. Glory invisible (without all question) shall be revealed. This leads the soul to hope for its discovery. Which act of the soul is its sweet close, its secret conjunction with that glory invisible: that glory's true, present appearance to it. Good Abraham thus saw (though then it was a far off) the brightness of the Father's glory. T'has Saints now see (that which shall be revealed) the excellent glory of that glory. This is the appearance, the manifestation of glory to the Saints in this life. This is their salvation by hope.  
Secondly, as the Crown of their patience. These words— Then do we with patience wait for it; implies as much. Saints are men singular in the world; they discover more by hope than by sense: and recover more by patience then by pains. That shall be finished, gloriously crowned, with the full accomplishment of its expectation. The Saints therefore wait, otherwise, they wait in vain. 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. This is the highest, fullest, greatest manifestation of that glory which shall in that day sweetly, fully, certainly satisfy all patiented desires that have been exercised in the expectation of it. This is the glory the Saints wait for.  
The third is, the Spirits work. Of this, what more can be said? what more can be thought, 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.    
First, a Person. The Spirit of glory. It appears, he is engaged in a Saints sufferings: by those conjunctive particles: Likewise: also. But how? Not simply, but in reference to his work.  
Secondly, His work. To help our infirmities. 
* Piscat.  Divines say, to help our infirmities: is Auxiliari nobis infirmis, quum prae infirmitate non sufficimus oneri crucis portando. The Spirit strengthening weak men to hear the burden of the Cross. The Spirit bearing (as it were) the burden that man faint not. So that sufferings may, load a Saint: not hinder his glory.  
The fourth is, the Father's love. A royal attribute, which hath its floods in persecutions hottest climate.  
It is seen 

In the Father's heart.  
By the Father's hand.    
First, in his heart. Have you ever observed in the relation, or action, of private, of public differences; how the auditors, the spectators, have inclined, or sided, (as affection led them) to the one party, or with the other? So sides (yea far more) this person of glory with all his Saints. He sees, he hears, their sorrows, their cries, his heart earns, and he takes their parts. ver. 31. If (or 
* Ponitur autem si pro quia. etc. Pisc.—  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. All sufferings cannot hinder; (in all) the Father of glory sides with them, is for them, is with them.  
Secondly, By his hand. A loving heart is open handed. Can any thing be thought too much, too dear, to express a heart fully endeared to one? The Scriptures tell us; This Person so entirely loved— that he gave his Son, his only begotten. Joh. 3.16. He gave him as his, rich, rare, lovetoken to the Saints.  
A gift implies propriety, and possession; and this the greatest, the sweetest.  
What hindrance then can sufferings be to Saints? Christ the brightness of the Father's glory, and all things are theirs: theirs as a Right, a right Peculiar to them, a right enjoyed by them, after the sweetest the fullest way.— How shall he not with him also freely give us all things? v. 32.  
This Text by some is read; 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.  
By others, How Hath he not, & c? (as it were) pointing at the Saints present enjoyment of that inheritance. This seems most harmonious in the literal sound: the word, Hath, being expressed (in every Translation either silently or visibly) twice before.  
But the Greek word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) most properly signifies: How shall he not: etc. This thwarts not the other two, but (according to the manner of expression, a question carrying its answer in it: 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.  
Now with out any longer stay; the parts of this Teat are two. viz. 

A free giver.  
His great gift.    
First, a free giver.— How shall He not freely give? Who this is appears by the demonstrative particle, Herald A person easily known by his paternal relation. 'Tis He (in the beginning of the verse) Who spared not bis Son, etc. and freely to bestow this gift is His proper act.  
Secondly, His great gift. But who? or what is this great gift? It is marked with a double character: A Person, All things.— How shall he not WITH HIM give us ALL THINGS?  
First, a Person, a Divine, a Distinct person in the Trinity, Jesus Christ. He is spoken of, as of a Person; Him: as of a Divine person; Him; in reference to Son: as of a Distirct person in the Trinity; Him; as Another besides this He; the Father.  
Secondly, All things. Some say such only are these All things which are necessary to salvation. Others, These; and Created things too. It is true, All things, whether Paul, or Apollo, or Cophas, or the world, or life, or death, things present, or to come, are the Saints. 1 Cor. 3.21, 22. But I will not here anticipate my purpose. My Doctrine from the text is this.  

Doctr.  Such as have received Jesus Christ (Saints by calling) enjoy by his Fathers liber all hand, all things with him.  
By comparing two places I will at once prove, and explain it.  
Rom. 8.32. wherein Paul speaks as a Saint to Saints; 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. These places have this sense, with this Difference. The Father freely upon his Saints bestows all things. This all things he bestows with its distinction. By things therefore he explains All things; both which in sense are terms equivalent. A Saints All things than are but all some things, but such as in themselves are truly All things. Of things the Scriptures thus distinguish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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: even so the THINGS OF GOD knows no man, but the Spirit of God.  
If the latter (Things human) be here meant, than a Saints All things are those which St. Paul calls the world, this life, things visible, and temporal: 1 Cor. 3.22. David, the portion of the wicked: Psal. 17.14. And Solemon, Things equally common to good and bad. Eccl. 9.2.  
In such gifts, in such enjoyments, what comfort peculiar, to believers? what difference essential, can there be, between the righteous, and ungodly?  
Their All things therefore must be Peculiar, Dinisive, Constitutive. Things only theirs, distinguishing them, constituting them. Such as the natural man hath no part in. Such as differenceth them from him. Such as makes them to be what they are: men effectually called. Such as these are only the deep things of God. These are the Father's gift, and these from St. 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: for the Spirit searcheth All things, yea, the Deep things of God.  
Take now (that your souls may suck at the breasts of Consolation) two questions of worth from this Doctrine.  

Quest. 1.  Wherein doth the ABUNDANCE 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?  

Answ.  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: in whose inward enjoyment (after this way which is a mystery hid to the world) consists (as theirs) the Saint's abundance.  
From this Answer take three notes.  
The first is: the Father is All things, the Son is All things, the holy Ghost is All things: yet, not three divided, but one All things: so that the believers abundance is to be conceived not only to lie, in the unity of the Godhead; but also, in the distinction of persons.  
The second is; 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; but distinctly peculiar as three persons: 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; but also, of peculiarity, in the trinity of persons.  
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 Unity in Trinity.  
Thus God is All things, thus he is Given, thus as the abundance to the Saints.  
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; but, is freely revealed to tender babes.  
First, God the Father is All things, abundance. Ephes. 3.19.— That ye might be filled with all the fullness of God. 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: that is, he prayeth to God the Father: and for what? (besides other things) for this (as one) that the believing Ephesians might be filled with his own fullness: which may sound thus, That they might have abundantly of him, even all things that might make them perfect before him.  
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.  
A man's gift (saith Solomon) maketh room for him.— Prov. 18.16. Jesus Christ is the gift of this person: and wheresoever he is, there is his Father too. He is there (by deed of gift) after the same way as Jesus Christ is. So that a believer may lay claim to him, yea, as truly to him as to Jesus Christ. He may challenge him, for his own, and all that he hath as freely, truly, really, as any thing that he enjoys in the world. For the right that he hath in himself is not more firm, proper, unquestionable, than that which a believer hath in him: it being a way of undeniable propiety (which is the deed of gift) in which he hath passed himself over to his creature.  
By this act and deed he makes himself over in a double relation. As a 

Father, to them.  
God in Covenant, with them.    
First, as a Father. It is that which he speaks of himself. 2 Cor. 6. ult.— I will be a Father to you:— Hear (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 only serves as a respective accident under which the first is referred and made over to the creature justified. Which is done by (deed of gift) freely giving himself over to them.— I will be— to you:— thus this person of glory becomes a Father.  
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. The reference of himself to them according to a mutual, objective, coexistent, dependence.  
Here vulgar thoughts, of Dependency are apt (but suffer them not) to grow over rank: 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: what is a Father? how comes he to be so? Do we not answer? One that hath a child: and because he hath a child. Transpose the terms: what is a child? how comes it to be so? One that hath, and because it hath, a Father. Thus he depends, thus mutually.  
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: neither thus existing before or after each other, but both together. The Father, indeed, as a man, the agent begetting is (said to be) the cause, 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.  
Of this person and a believer, as thus allied according to adoption, is all this affirmed. Inseparately are they for ever conjoined: yea so, as abstract the one from the other, and neither can be, what thus they are; neither can be thus called. (pass by our Saviour's sonship of eternal generation) Come to a beleever's by free adoption; and he is their Father; he comes to be so, as they are his children adopted; and because they are so. 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: 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. For, touching a believers sonship, what mind can pass a thought, and in the same not include this persons paternity? They are children: as he is, & because he is, their Father. And, which is more, both relations in priority claim an equal privilege. 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.  
Secondly, as, a God in Covenant. Of this way too of giving himself; himself speaks: Hebr. 8.10.— I will be their God:— one article (and that on God's part, are these words) of a Contract, a Covenant everlasting, new, between God and man. For matter, it is himself, God: for manner, ●…deed of gift,— I will be theirs: In the first unbound your thoughts, and in some particulars enclose not him, who hath (in one word, God:) given over himself without limits. He will be their God: not in some one attribute only; or in more; but he in All gives himself to be a Saints: their God. Theirs what his own, that is, God.  
The certainty of this by entering Covenant he hath put out of all question: freely binding himself over to perform,— I will be, etc.— I (a particle of equal worth, and value with, God.) I, who am very God, will see that I be your God. Yours, as bound to you: yours, as (on my one part) the substance of the Covenant.  
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.  
Now this Son to every believer is the Father's gift, Isa. 9.6.— To us a Son is given— as their abundance. Joh. 1.16.— Of his fullness have we (Saints by calling) all received,— as firm, then, as undeniable is the believers title (of propriety and possession) to Him and his fullness, as to God the Father. In the world there's nothing (either fully, truly, or clearly) can be more their own.  
He is given to them, clearly, without condition, truly, without deceit, fully, without division: his Person, his Benefits are both theirs. He (this way) is all theirs, and for them.  
His Person now in heaven is theirs, as there for them. The Father gives him to them to stand in their stead: representing them continually spotless and unblameable in his sight. Thou art all fair my Love, there is no spot in thee. Cant. 4.7.  
All theirs are his Benefits too. The Father never gives one alone, but both together. 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. Free justification from sin's damning guilt, sweet reconciliation to God his Father, complete adoption to glory and liberty; is their justification, their reconciliation, their adoption, as Jesus Christ given to them.  
Now Christ, as thus theirs, is, so in four respects. As their 

Husband.  
Brether.  
Friend.  
Advocate.    
First, as their Husband. Revel. 21.9.— I will show you, the Bride, the Lamb's wife: that is, the Church, believers standing to Jesus Christ, related, as to their Husband. For, Jer. 3.14.— I (saith he) am married to you:— to which add this conjugal effect, The wife hath not power of her own body, but her husband; 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; have mutually exchanged, and solely become each others after the celebration of nuptial rites. This, Eph. 5.32. is (according to the flesh) a great mystery; but I speak concerning Christ and the Saints: 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. He is married to them, and so he is theirs. My beloved is mine, etc.— Cant. 2.16.  
Secondly, as their Brother. Joh. 20.17.— Go (saith he to Mary) to my brethren, (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: giving an actual propriety to both, in each other; a joint one (while they live) in their Father's possessions; and a total sometimes to the survivor in his deceased brothers. All which is freely given to a believer with Jesus their Brother. His next of kin: are such; for (with their difference, 1 Joh. 3.9.) they are born of God as well as he. Whereby he in their persons, and they in his, have, at once and for ever, this nearest, this native, propriety.  
Moreover, this their Brother was dead, but is alive: Rev. 1.18. By virtue of whose brotherhood, as he now lives for ever; believers have a share with him as joint-heirs in (life and immortality) God their Father's eternal possession. Rom. 8.17. If children, than heirs, heirs of God, and coheirs with Christ, etc.—  
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: gave ALICE to them (as the next of kin) that was in the possession of their elder Brother. His obedience, his satisfaction, his righteousness, was transacted upon them, and now is theirs. Thus he that was dead, and is alive; is theirs, as Jesus their Brother. This partly is that giving of Christ to a Soul, as Christ dying, and as risen again.  
Thirdly, as, their Friend. Equality, which other relations hath not, appears in this. A Husband, a Brother, are titles of dignity, therefore terms of distance: but Friends are equal. And he into whose thoughts it never entered as robbery to be equal with God: Phil. 2.6. thinks it no disgrace thus to be equal with a Saint. Ye are my friends, etc.— Joh. 15.14.  
If relations enfold any rights reciprocal, friendship then may hold parallel with most. For men thereby have in each other a true, constant interest: such as, the sum whereof the ancient Heathen have long since cast up; 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: and but one heart, one mind, one possession, common to both.  
In aftertimes, The multitude of them that believed were of me heart, and of one soul, neither any of them said that any thing of that which he had was his own, but they had all things common. Act. 4.32. And some there hath been (yet but few such) who cheerfully for each other have adventured to walk through the worst of dangers: among whom, matchless in all is this couple; a true believer, and his friend Jesus.  
To speak only on his part: Joh. 10.17.— I lay down my life, etc.— v. 18. No man taketh it from me, but I lay it down of myself;— 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, Joh. 17.19. for their sakes I sanctify myself that (as the Margin reads it) they also might be truly sanctified.  

* The ancient Greeks therefore called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such another. Plut.  A Friend is his friend's, as he is another own self. In all these, this Friend Jesus is theirs, as thus to 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. As their persons then, as their performances this friend, and his, is theirs.  
A peculiar interest too (to complete their community in him) they have in his tender heart and soul. Thou hast ravished (or taken away) my heart, etc.— Cant. 4.9. Of this friend's especially, it is true, the heart is not so much where it lives, as where it loves. By distinction of persons Christ and a Saint are two: by union in affection he is theirs. This (as one branch) is that unity, which is the (believers band of comfort.  
Fourthly, as, their Advocate. The expression is political, a sublime title of office, implying a Subject employed (after this way) for another: 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, continueth the mournful act of his sacrifice after this manner. The same body (which in believers steads) with strong cries and tears was upon the cross once offered; now virtually in the heavens with as strong prayers he still so offers up for them to the Father. So that in this act of oblation for them, his person is, as an Advocate, theirs.  
And now lastly, God the Spirit is abundance, yea theirs, as the Father's gift, with Jesus Christ, to them. In one breath you may read all three. Tit. 3.5.— And renewing of the holy Ghost, v. 6. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as relating to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Which (holy Ghost) he (the Father, in a distinction from his Son, and Spirit) she●…n us abundantly by Jesus Christ. Abundantly on us is here joined with the Father's effusion of his Spirit: declaring thereby its signification to be an abundance, and that theirs by the Father's gift.  
To this Spirit also hath a believer then as true a title as to the Father, and the Son. To them the promise— the Father— shall give you another Comforter, the Spirit of truth.— Joh. 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.  
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. God hath made sense and reason lights (in their own spheres) to this world of nature: but in the deep things of himself these are darkness to a Saint. As it is written, eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things which God hath prepared— 1 Cor. 2.9. But (mark what follows) God hath revealed them unto us by his Spirit, 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, etc.— 'Tis the proper work of this Spirit to sound these depths, for from eternity he lived in the bosom of the Godhead, and was privy to all in God and Jesus Christ.  
'Tis his only too, to make them known. 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. Here shines the Saints light in a mystery, they know these things (not theoretically, but feelingly) as this Spirit reveals them.  
Thus (as well as I am able) little of much have I set before you; the relations of these persons of glory, in which God freely makes himself over to his creature: and not all, but some: yet by these few imperfect lineaments the spiritual sense of that Christiano-Platonicall thesis (one was all, and all one) may be in some sort conjectured. For this Trinity (indeed) is but One, and that one a believers ALL.  
This is the close of the first Question.  

Quest. 2.  What comfort hath a believer more by having this ALL FREELY GIVEN him, than by enjoying it any other way?  

Ans.  A great deal. In the enjoyment it is unspeakable, full of glory.  
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. And were this all made over by either of these, the creature must pay for it, and at last part with it. If the first (their Stock not amounting to the ten thousandth part of the price) they must then either go without it, or be undone in the purchase.  
Or if not so, should God but lend Himself, his Son, his Spirit; a time would come, when but justly he would look for his own again. Would not this then be as bad as the former? The Creature would be undone in the surrender.  
But now the Father hath burdened them with neither of these. What they have, they have by gift. Herein then lies (that which is better felt then spoke) one piece of their comfort: viz. With a price they are not troubled; of a parting with they are not afraid. 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.  
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 cheerful workings of your own soul. 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. All such acts toward his own go not to, but from his heart.  
All is theirs without any motive external. Among men, the glory of a gift's freeness consists in the voluntariness of the spirit: we use not therefore to call that free to which a man is outwardly provoked. Were God thus moved to give Himself, Son, and Spirit to a Saint, a gift it might be; but not free. That, therefore which he doth by deed of gift, comes from a principle within him (his love: Joh. 3.16.) that his gift might appear plainly to be free.  
All is theirs without Condition. The Father gives it not according to the Law, but the tenor of the Gospel. He binds not his Creature, in the act of donation, to the performance of Articles for their interest in his gift: but bestows (where he pleaseth) without these: Conditions (it is true) may perchance sometimes stand with a gift, but they are always limits to the freeness of it: that then which is bounded cannot be free. This great gift therefore is unconditionate.  
Thus I have done with the Doctrinal part.  

Uses.  Now to close all, give me leave (my dear friends) to speak thrice to you.  

1.  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. Histories give us the name of one, who was (from some few earthly possessions) reported to be the richest of all the Romans: and had we not the Scriptures, we might suppose our days yields not this man his fellow. But as he among them, so (and far more) are all the Saints among the sons and daughters of men.  
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: this all (to me) represents more, than can be discovered by any relation. Solomon of old under the name of Wisdom sung thus of Jesus Christ, With me are riches and honours.— Prov. 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: Jesus Christ, his Father, and Spirit.  
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. If the contrary shall still persuade, let me ask you, How then is it a gift? muchlesse, how is it free?  
Pardon me, if I close this branch with its vindication. I humbly conceive no liberty to licentiousness can be here grounded. Falsely it is pretended to frustrate performances, which God forbidden. They indeed, have their excellent uses, although not these. But observe where you will men of all sorts, and who shall you see more devout? more constant in such things, 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; an evil spirit (we say) hath deluded such: 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. For who more forward indeed, to load truth with such, than they that feelingly understand it not. The Father of our Lord Jesus grant, that this mother with her foul brood lodge not still in the minds, and dwell between the lips of men.  
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: because (as they have often said) they know not what they may mean in better understandings. Who lends me now a sigh, to help in the lamentation of a great evil that is under the Sun? O! that men's words and thoughts were but thus civillised towards the things of God, the high things of God. O! 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. How sweetly should we all live if this were so?  

2.  A Consolation. Is it a gift, and so not borrowed? If any of you have received it, you may sit down with bosoms filled with this comfort: What thou hast is thy own for ever. In thee then, (whosoever thou art) and in all such, groundless are all sad thoughts of dissertion: yea, for ever groundless are all such fears. Weakness may sometimes cloud thy soul; not really rob it of its own. This gift especial is stamped with this impresso: The good part which shall never be taken from thee.  

3.  An Exhortation. Is this gift all things? Expect, look for, no inward fullness without this gift. Fire (some say) came first from heaven, and therefore restlessly works itself through combustibles, endeavouring to aspire thither again. Every rational soul is Heavens free born flame, raked up here in embers of flesh, restless and unsatisfied in all its courses. 'Tis 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.  
But with any of you, is it not yet so? Wait diligently for them till they be given. Or is it already so? Wait still continually on them, humbly increase your acquaintance with them. They are all fullness, they will be so to you.  
Wait diligently upon this Father. He'll give you (with a daily increase) his Son, his Spirit.  
Wait upon this Son, this Jesus. It is he that can reveal all things of the Father. 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 Counsellor.  
Wait upon this Spirit too. Learn every day more and more the knowledge of him. It is he that can, that must bring you acquainted with Jesus Christ. 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.  
But do any of you not know him? Sure I am, you have all heard of him: Search the Scriptures, for they speak (of all three) and of this Spirit, as they do of your Saviour.  
FINIS.