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A93882
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Pantalogia. The saints abundance opened. / By Thomas Sterry preacher of the gospel. Published at the earnest intreaty of some friends. Imprimatur John Downame.
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Sterry, Thomas.
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1646
(1646)
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Wing S5488; Thomason E355_28; ESTC R201127
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14,218
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28
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otherwise they wait in vain 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 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 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 c. This hath two parts A Person and His work First a Person The Spirit of glory It appears he is ingaged 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 burthen of the Crosse The Spirit bearing as it were the burthen that man faint not So that sufferings may load a Saint not hinder his glory The fourth is the Fathers love A royall attribute which hath its floods in persecutions hottest climate It is seen In the Fathers heart By the Fathers hand First in his heart Have you ever observ'd in the relation or action of private of publick differences how the auditors the spectators have inclin'd 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 c. Pisc 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 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 expresse a heart fully indeared to one The Scriptures tell us 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 A gift implies propriety and possession and this the greatest the sweetest What hindrance then can sufferings be to Saints Christ the brightnesse of the Fathers glory and all things are theirs theirs as a Right a right Peculiar to them a right injoyed 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 injoyment of that inheritance This seems most harmonious in the literall sound the word Hath being expressed in every Translation either silently or visibly twise before But the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most properly signifies 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 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 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 He. A person easily known by his paternall relation 'T is He in the beginning of the verse Who spared not bis Son c. and freely to bestow this gift is His proper act Secondly His great gift But who or what is this great gift It is mark'd 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 onely 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 receiv'd Jesus Christ Saints by calling injoy 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 sence with this Difference The Father freely upon his Saints bestows all things This all things he bestows with it's distinction 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 even so the THINGS OF GOD knows no man but the Spirit of God 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 And Solemon Things equally common to good and bad Eccl. 9.2 In such gifts in such injoyments what comfort peculiar to beleevers what difference essentiall can there be between the righteous and ungodly Their All things therefore must be Peculiar Dinisive Constitutive Things onely theirs distinguishing them constituting them Such as the naturall man hath no part in Such as differenceth them from him Such as makes them to be what they are 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 for the Spirit searcheth All things
ΠΑÎΤΑΛΟΓΙΑ THE SAINTS ABUNDANCE OPENED BY THOMAS STERRY Preacher of the GOSPEL Published at the earnest intreaty of some Friends Imprimatur JOHN DOWNAME LONDON Printed by F Neile for William Wenborn at the Signe of the Rose at the Bridge-foot 1646. TO THE TRULY VERTUOUS MY HIGHLY HONOURED FRIEND The Lady H. Wife to the RIGHT WORSHIPLVLL Sir H. H. KNIGHT THe Scriptures frequently tell of a wealth a plenty a fulnesse which beleevers onely have right to and injoy The best endeavours of your humble Servant hath been both in the Pulpit and the Presse to set this before you that in all Your relations in all Your injoyments on earth Your Soul might be carried forth after this abundance which in the Scriptures language is not onely 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 worlds 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 Solomons Proverb may for ever be Your impresso with me are riches and honours Thus he daily prays who is Madam Your Ladiships lowest Servant in Christ Jesus Thomas Sterry Novemb. 23. 1645. To the READER Reader BEcause in things of publick view it is a custome 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 powerfull perswasions have drawn me to Loath indeed I was but being overcome my Motives turn'd to a Command and how great an insufficiencie soever I found in my self 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 inticing words of mans wisdom but humbly to declare as a weak dim-sighted man as I have received the things of an immortall God yea the deep things on which hangs the eternall comfort of my own Soul Candidly I beseech you then imbrace what so I present remembring alwayes 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 rurall lines otherwise on such I have spent my paine 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. ΠΑÎΤΑΛΟΓΙΑ THE SAINTS 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 aime in this Text from the Context It is from the confideration 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 crosse c. 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 call'd suffering with him Now for a revivall of their drooping hearts he presents this consolation viz. Sufferings are inferiour to glory A Saints Crosse is belowe his Crown If the earliest glimmerings of our Lord Jesus upon a Soul shroud so much joy so much strength of spirit within their own beams as overpower'th the crosse and smileth at the shame what will his meridian rays of glory when they shall be reveal'd With the least of these the whole body of a Saints sufferings is not worth the comparison Through infirmitie some have others may oppose it to glory but by lifting up your eye to the 18. ver view its worthlesse opposition The sufferings of this present time are not worthy to be compared with the glory that shall be reveal'd in us 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 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 Sufferings are no perpetuall impediment to glory A Saints crosse 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 indure 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 The first is the Creatures expectation There is a hidden strong defire 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 c. is spoken in reference to glory and in the 21. ver is call'd 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 vers 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 reall appearance of that to the soul Glory invisible without all question shall be reveal'd 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 glorie 's true present appearance to it Good Abraham thus saw though then it was a far off the brightnesse of the Fathers glory Thas Saints now see that which shall be reveal'd 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 sence and recover more by patience then by pains That shall be finish'd gloriously crown'd with the full accomplishment of its expectation The Saints therefore wait