Christ be with you all And there he addes that sentence which so suits with the spirit and mind of S. Paul that it might easily shew it to be S. Pauls Epistle a man so abounding in the love of the Lord as hee is zealous against such as love him not We shall finde in al S. Pauls preaching that faith and love were that which he drave at those two roots those two pillars on which the Church is built from whence all the rest flow Hereby teaching Ministers what they should beat at what should bee their aime Aâ—d so people are taught hence what to doe they must water these two roots well and then the branches will flourish Our wisedome should bee to looke to these for these being strong all will be strong If these bee weake all will be weake If any man love not the Lord Iesus let him bee had in execration yea accursed unto the death His scope is to commend love to the Corinthians If I should cast about me to commend some speciall thing unto you now at the closing up of my Epistle I know nothing better then this Love of the Lord Iesus And there are two reasons why you should love him first ye were in a miserable and accursed condition if you doe it not And the second is from the object you are to love he is the Lord and so may well challenge your love Iesus your Saviour and so hath well deserved it so that we have here an exhortation and two reasons of it The words have little difficulty Somewhat I will say of the two words in the originall Anathema Maranatha The word Anathema signifies the separatioÌ„ of a thing unto destruction Maranatha is a Syrian word signifying cursing takeÌ„ from the Hebrew root and signifies more then Anathema The Apostle doubles this curse to shew the greatnes of the punishment It is a great punishment which he would expresse in two languages The generall doctrine we will observe from these words is this That to love the Lord Iesus is so necessarily required of us that hee is worthy to be cursed that doth it not Sometimes in Scripture the promise is made to faith sometimes to repentance sometimes to love Love is so required that without it a man is worthy to be accursed yea and shall be cursed I will but open and apply this not standing to prove it And First I will shew what love is in generall Secondly what this love of the Lord Iesus is to shew which there will bee showne how it is wrought And thirdly how they come to bee worthy to be accursed that love him not And first for the first Love is among the affections which are planted in the Will and it may be described thus It is a disposition of the Will and Heart of man whereby it turnes and inclines to some good which it apprehends to bee agreeable to its owne nature The Will is carried to nothing but that which is apprehended to bee good Now this love is a principall act of the Will and it must bee an agreeable good to him whose Will inclines unto it for an envyous man may confesse the excellencies of another man but hee hates them he suffers by them they seeme not to be an agreeable good to him And this may bee illustrated by the contrary Hate is that whereby a man turnes from a thing which he apprehends contrary to himselfe This Love shews it selfe in two effects first it desires the preservation of what it loves that it may be kept safe secondly it desires Vnion with it that they may draw neerer one to another That you love which you desire may bee yours with which you desire conjunction Now sometimes a thing may bee neerer sometimes too far off therefore it desires such a neerenesse as may stand with its convenience And this is common to all love if you love a Glasse you will take care that it bee kept cleane and whole and for your use so if you love a Horse you will take care that he bee well and in good case and that he be yours The same we see in the love of a Father to his Sonne of one friend to another This is the nature of Love Now Hate contrariwise desires the destruction of that which is hated that it may bee taken out of the world and if that cannot bee it desires separation from it as far as may bee And thus you have seene the nature of Love in generall Now there are divers kindes of Love There is a Love of Pitty wheÌ„ you desire the preservation of a mans person and the removing of some ill quality As our Saviour mourned in Spirit for the hardnesse of their hearts hee did pitty them and yet was angry with their sinne There is a Love of Desire when a thing is dered to bee kept safe for our use And this is for the inferiour faculties as the sigh loves a pleasant object should be continued There is a Love of Complacence when wee looke on a thing in which all the faculties are pleased not onely the inferiour but the superiour as the Minde and the Will There is a Love of friendship when a man loves where he is loved again when love is reciprocall there is an intercourse of Love There is a Love of dependance when wee love him on whom we depend and thus we love God when wee looke upon him as on whom all our good depends so that we love him more than our selvs because our good depends upon him more than on our selves Wee will adde the qualities of Love there is a naturall Love planted in us by nature as the of parents to their children of one man to another this love is indifferent not good in it selfe good no otherwise than directed on a good object There is a sinfull Love arising from sinfull habits which seeke things convenient to it As nothing is better than love on a right object so nothing worse than love on a wrong object As naturall Love puts us in the condition men so this sinfull Love makes men worse than beasts and equals them with the Divell There is a spirituall Love arising out of holy qualities which seekes an object agreeable to it And this makes a man above a man and in some sort equall with the Angels Men are as they love GOD judges us by our affections wee are judged by what we love He that loves wickednesse is truly a wicked man he that loves holinesse is truely holy This foundation that wee have laid though it may seeme somewhat remote yet ye shall find it of use to hold up this building before wee have done with the point The sâ—cond thing that wee have to declare is What this love of the Lord Iesus is Now the best way to shew what this is is to shew how it is wrought now for the working of it there must be two Antecedent things which
he shall have as what service he may doe to God in it If you did love the Lord you would not stand saying is it necessary to keepe the Lords day so strictly You would bee ready to doe what ever hath but a shadow of pleasing him Oh how you would be glad of such a day so free from other businesse wherein you might sequester your selves from the world to attend upon God and to injoy him So for a family prayer thou wouldest not aske can it not be omitted without sinne This questioning will not stand with this love for the person thou servest is the Lord and thou must not be as a mercenary servant A wife will bee devising things to please her husband So what shall I render to the Lord saith David So Paul was abundant in labours and sufferings If Paul would have done nothing but out of necessity he had never done halfe so much say then I will even goe doe my duty performe my taske If I must pray in my family then I will If I must keepe the Lords day I will make a shift to weare out the day This I say argues a heart void of this love We must know that Christ hath died to purchase to himselfe a people zealous of good workes such as doe good workes with desire or deare delight that would faine doe a great deale more then they doe Would you then doe no more then just will bring you to heaven as you thinke Do you set limits to your performances you have not this love Why you pray that you may serve Christ on earth as the Angels doe in heaven and yet will you say such a man goes faster it is no matter this pace will bring mee to heaven and so never mend it This is a sign of no love to the Lord Iesus If you did love the Lord ye should find an holy affection of anger and zealerising against such as offend him Anger waits on love Love is an affection that makes forwards to the thing beloved and if any thing stand in the way Anger removes it hastily If thy heart then bee not stirred when God is dishonoured his Church spoiled and Religion goes downward thou lovest him not can you endure to heare your selfe scandalized No and why because you love your selfe To see then the bloud of the Lord Iesus trampled on neglected so as no man should regard it to see the Saints in adversity and not to bee affected argues that your heart is void of this love of the Lord Iesus Eli when he heard the newes of Israels flight his sonnes death it must needs grieve him but all this while his heart was composed But the worst newes as usually it doth comes last The Arke of God was taken Then his heart was amazed hee could no longer subsist but hee falls downe backward and breakes his necke But it may be ye doe not hope to attaine to the grace of Elâ— why looke then on his daughter in law one of the weaker sex All that ill newes moved her not so much Oh the Arke of God was taken that was it which shee pitched upon her sonne that was borne could not alay this griefe But the Arke is not taken you will say there is not the like cause now with us No are not many Churches desolate when you see so many Churches ransacked beyond the Seas doe you not see the Arke of God taken in a great measure when you see Popery increasing and the Saints wallowing in their bloud If you take not this to heart it is because the love of Christ is not in you If Christ lose a man if any be offended and fall away I burne saith the Apostle When the King Ier. 36. tooke that booke and burnt it it is noted of those that stood by that they did rend their cloathes God takes it as a great signe of a prophane heart when one shall not take such dishonours of his to heart when hee rends not his cloathes at the sight of such a thing Paul when he saw the idolatry that abounded in Athens was enflamed in his spirit See what a commendation God gave to Phineas for his zeale against Zimri and Cosbi he would have it remembred as a speciall note of his love to him which he would not let goe unrewarded If thou dost not then pray for the Churches welfare If thou art not affected with the losse and disadvantages of the Church as with thy owne thou wantest this love A ninth signe is not to dare to doe any thing that displeaseth him If you doe a thing amisse that would be displeasing you had rather that all the world should see you then him whom you love Now you know God alwaies behold you you should therefore bee alwaies alike carefull They shall feare the Lord and his goodnesse Hosea 4 The Lord for his goodnesse they shall feare to lose him Above all consider when you have offended him how you take that to heart When you know there is a breach betweene you and the Lord and you can be content and rest in it this is a shrewd signe of no love When man and wife shall fall out and grieve not for it but let it passe not seeking to be reconciled it is signe of cold love betweene them Thinke with your selfe there is no man whom you professe to love but you would not willingly provoke And dare you say that you love the Lord and yet yee will grieve and vexe him If you love the Lord there would bee an hungring in you after him there would bee still an hanging that way All impediments would be broken through the heart would still bee moving thitherward It would be bending thither It would admit no repulse As the woman of Canaan Matth. 15. it would not bee put off As the stone rests not till it comes to the center so nothing can keepe you off from the Lord no pleasures away with them nor any difficulties no you cannot rest without him Say not then with your selfe though you love him not now yet I may love him hereafter and I may love him hereafter though not so much No love desires present union it hates all delaies Consider this if you did repent out of love your repentance would bee present and what repentance is it which is not out of love Then hence thou art to humble thy selfe if thou art failing in this labour of love See how great a fault it is not to love the Lord and learne to blame thy selfe exceedingly for it And that you may doe this I will shew you what great reason you have to love the Lord. Consider that hee is worthy to bee beloved As David said he is worthy to bee praised so may wee well say he is worthy to be beloved And why because he hath all that is amiable in him If you see any thing lovely in the creature it is eminently in him Shall not he that made
for he hath given you leave to love your wives children and your lawfull recreations onely now you love them at his appointment as he will whereas before you did it as you listed Nay the Lord doth not onely give you your heart againe but returnes it better than it was new pointed As the earth receives in the puddle water which it sends forth cleare and pure All the streames of thy love runne as fresh for thy good as ever they did and more That onely which was amissâ— in them is taken away Let not this feede thy understanding onely but finde it good in thy practise By this you shall have much comfort and joy and this is that which all men desire What is that which keepes you from loving the Lord Oh you have a conceit that then you must iose your pleasures and your delights No it is the most comfortable action in the world to love the Lord delights follows action as the flame the fire Now the best action hath the greatest delight The Philosopher could say Happinesse was to love the most amiable object Est amare optimum amabile to love the best amiable knowne is the best act Whom not seeing yet you love joying with joy unspeakeable and glorious 1 Peter 1. It is a pleasant thing to love a creature like thy selfe thy children thy friend But the creature is not perfect and it may be it loves not thee againe But Christ is perfect and loves thee thou canst not lose any love by loving of him Oh what a pleasant thing it is to love the Lord to live with him to sup and dine with him to be able to say I am my welbeloveds and my welbeloved is mine When you shall consider the world hates you what a comfort will it be to know that the Lord loves you that when the world uses you ill you may flye unto Christ his bosome and lay open all your grievances to him To love and to be beloved are the most pleasant actions Now to love the Lord Jesus is so much the more pleasant than the loving of other things as he is a more excellent object than other things Besides is not every thing best in its owne place conformed to its owne rule carried to its owne end Take it in thy body when all the parts of it are strait all the faculties and humours in a right temper serving to their proper ends then there is delight and comfort so Love when it is setled upon its owne object sets all things straight whence wonderfull joy cannot but follow Amor rectus omnia recta habet as the Schoolman well observes Consider this the love of the Lord makes you a better man gives you a greater excellency which is a thing which all men desire Looke on the excellencie of the creatures it proceedes from their formes as the excellencie of a Pearle above other stones comes from its forme for we know that the matter of all these things is common Now the object to the faculty hath the property of the forme for it gives name and distinction Now this love makes God and spirituall things as it were the forme of the will And according to this forme is the Excellencie of the man Every man is better or worse as his love is pitched on a better object He that loves a base thing is base and hee that loves a thing somewhat better excels that man but hee that loves spirituall things is the most noble Looke on the lower faculties when the sensitive appetite enjoyes its proper object then a man hath his perfection in that kinde Thus when the will is fixed on Iesus Christ its best object then a man hath his full perfection If water be united to Wine it s made better when the body is united to the soule how glorious a creature is it how glorious a creature then will thy soule be when by love it is united to the Lord This love puts a greater excellencie on the soule than the soule doth on the body Love brings the soule to God and makes him all in all to us so that what wee cannot desire we may have in him have ye not then cause to wish that yee loved the Lord True you have said enough to enflame us But how shall we doe it my brethren if you are brought unfainedly to desire it halfe the worke is done when the Disciples prayed Lord increase our faith Matth. 18. Christ answers If you have faith but as a graine of Mustard seed you may say unto this Mountaine be thou moved and it shall be moved But this is not the meanes to get faith No but this commends faith And if out of this commendation they could come to prize and admire it and so pray earnestly for it God would give it them Let this therefore be the first meanes to helpe thee to the getting of this to the Lord Iesus First pray heartily for it Lord I desire to love thee I see thee most amiable and would faine love thee This Petition is according to thy will Lord grant it me How would this prevaile how could God put off such a request But I have prayed and I have not obtained it But hast thou prayed importunately as the woman to the unjust Iudge without giving over This is a precious grace and therefore God will have us bestow some paines in the getting of it We shall not obtaine it easily that so we may prise it the more and keep it the more charily The grace of Christ saith Paul was abundant with mee in faith and love 1 Tim. 11. 14. This is that which the Apostle magnified so much that God had given him love The grace of Christ was abundant towards him in giving him love But how doth prayer doe this That little love which moved thee to pray by exercise is increased and is become greater Prayer brings thee in acquaintance with God Before acquaintance there may be a wishing well to another but there cannot be that love to another which is required in friendship And it may be Christ will shew himselfe unto thee as wee see when hee himselfe Matth. 17. prayed his garments were changed and hee was transfigured But especially prayer doth this by prevailing with God as we see the prayers of the blinde man prevailed with Christ. And doe you thinke that Christ now in Heaven hath put off these kinde affections which he had on the earth will hee not also heare if you should pray to him But this you will say is a common meanes to obtaine all grace Yes but of this love in a speciall manner because love is the most peculiar gift of the Holy Ghost Now the Holy Ghost is obtained by Prayer Our hearts are so carnall so fleshly that we cannot love the Lord and he is so holy so good that we can no more love him unlesse hee himselfe kindle this flame of love
neither is there any on thy part for there is nothing required in thee for which hee shall set his love upon thee There are no merits desired on thy part onely accept him receive him hee will afterwards put some lines upon thee Art thou willing to take Christ for thy husband for better and worse with a crowne of Thornes as well as Glory then the match is concluded thou maist be sure that Christ will be thine But I have renewed my sinnes and have fallen into divers relapses I still provoke him and fall backe and GOD will not endure such a wretch Yet he forgives sinnes of all sorts he is abundant in mercy he is still forgiving and never gives over There is a fountaine opened to Iudah and Ierusalem for sinne and for uncleannesse Zach. 12. vers 13. There is afountaine not a cisterne to wash in which may be drawne dry Onely this caveat must be put in that we allow not our selves in any knowne sinne but that wee maintaine warre continually against sinne and by no meanes admit any peace with Amaleck Another meanes is to remove the impediments of love which are two especially strangenesse and worldly-mindednesse Strangenesse dissolves all friendship By this meanes the interest of friendship may be broken off This strangenesse breeds fearefulnesse when we goe to God and fearefulnesse weakenesse of love whereas boldnesse is the nurse of it Herein is our love made perfect that we have boldnesse in the day of the Lord Iesus As by neglecting fellowship with the Saints we come to lose our acquaintance wee had towards them so the neglecting of maintaining our acquaintance with God brings us quite at last to leave him Draw neere therefore to God continually and this will increase your love to him Be therefore oft speaking to him and hearing him speake to you Be much in prayer and often in reading and hearing And doe not these things customarily and untowardly but with life and affection goe to prayer as you would goe to speake with your most deare friend whom you most of all delight to talke with Let it be pleasant to thee to converse with him in all things when thou hast any injury befallen thee goe and make thy cause knowne to him and when any sinne hath escaped thee whereby he may be offended give not over till reconciliation be made and thy friendship rewarded Looke especially to thy wayes for sinne alienates and restraines a man from God therefore see that that bee removed as much as may be Worldly mindednesse also hinders the love of God This is the uncircumcision of the heart Hence is that the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart that thou mayest live And untill the heart be circumcised it is filled with the love of the World so that hee cannot love the Lord at least with all his heart as hee ought There is no such quench-coale to the love of God as the love of the World Pleasures and the love of carnall things are very apt to steale away our hearts from God before we are aware If we looke not more narrowly to it they may doe it Examine your owne hearts and see if by how much the more you love the World by so much the lesse you are affected to the Lord. These things as Absalom steale away our hearts from God as he did the people from his Father If thou findest not that love to God which formerly hath beene see what hath come betweene God and thy heart Looke if some pleasure or lust have not crept in betweene for these will separate betweene God and thee See if there be not in thy understanding conceits of things to be better then indeed they are for these will turne the heart from the Lord but above all looke to thy will and affections FINIS A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST Sermon V. BY IOHN PRESTON DD. Matt. 22. 37 38. This is the first and great Commandement thou shalt Love the Lord thy God with all thy heart Psal. 31. 26. Love the Lord O all ye his Saints LONDON Printed by Thomas Paine for Iohn Stafford 1640. A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST Sermon V. 1 Cor. 16. 22. If any man love not the Lord Iesus Christ let him be had in execration yea let him be accursed unto the death NOw the next thing wee have to doe is to shew what kinde of love the Lord accepts for hee will not take any kinde of love that is offered him but onely such a love as he calls for as hee requires Thou must love him with all thy might and with all thy strength A publike person may doe more then a private His example may doe much or he may command others if not to doe good yet to refraine from evill God desires that thou love him with all thy strength if thou knowest much thou must doe much Besides some things thou canst doe namely which others cannot doe without great difficulty As some men are temperate some patient by nature If thou art such an one God requires more of thee then of another for he accounts that which thou canst doe without setting thy might to it as nothing It is not enough for thee to love the Lord but thou must love him with thy might The might of a rich man of a Magistrate of a Scholler or whatsoever thou art when thou shalt come to the Lord with a small piâ—tance when thou hast opportunity to doe a great deale more the Lord will not take it at thy hands As a Landlord will not receive a small parcell when the Tenant may pay a greater summe Neither is this a thing indifferent for you to doe or not to doe for God requires much of him to whom he hath given much Hee gives us all talents which he puts as prizes in our hands which he expects we should lay out according as we have received Paul did no worke of supererogation though he was abundant in the workes of the Lord continually setting himselfe about the worke with his whole strength Thou must love him above all things else Above all creatures above that which is most deare unto thee yea above thy selfe And if thou dost not so thou lovest him but as a creature which will not serve his turne Hee hath done more for thee then any creatue hath or can doe He hath dyed for thee hath given himselfe crucified for thee he deserves therefore more love then thy pleasures profits or then any friend thou hast You are therefore to love him above all to imbrace cleave to him chiefly to make him wholly thine But how can he you will say be wholly mine seeing so many have their parts in him Yes hee is wholly thine and thou must bee wholly his He is infinite and so hath no parts but is entire to every one as every
in every thing else almost a fulnesse in pleasure and delights a fulnesse in honour and preferments But this full Honey Combe is almost every where despised but happy hee the bent of whose heart God hath turned the right way to seeke a fullnes of Faith and Wisedome and a fulnesse of the Holy Ghost who cares not though he be empty of any thing else so hee bee full of these though a looser in other things so a Gainer in these Such a one hath chosen the better part which shall never be taken from him Secondly If there be a Fulnes in Christ we should answer it with fulnes of affection on our parts fully beleeve and trust in him fully love and adore him fully delight in him for it is reason the affection should be answerable to the Object A little excellency desires little love and esteeme more excellency more love but wher there is a fulnesse of al excellencies that we shold procecute with fulnes of all our affections All the excellency in the Creature in comparison of this is but as a drop to the Ocean and a sparke to the whole Element of fire Therefore if we proportion our affections to the object which ought to be the Rule and square of them we should bestow on the Creature but a drop of love and delight but the full streame of our affections should be carried to him in whom is the fullnesse of all perfection It is true indeed that as men hide treasure from theeves under straw or baser covering so God hides this ful excellencie from the world under a base outside that his secret ones only might find it out and others seeing might not see but stumble at it Thus he hid Christ himselfe under a Carpenters sonne so hee hides Divine Misteries under the meane Elements of Bread and Wine so the wisedom of God is hidden under the foolishnesse of preaching and under Sheep-skins and Goat-skins as the Apostle speakes were hidden and such as the world is not worthy of yet there is such a fulnes of excellency notwithstanding for if ever wee saw beauty in Sun Moone Stars men women c. Or if ever wee found delight in musicke meates drinks friends c. All must needs be more abundantly in God who is the Author Maker giver of all these As Solomon reasons He that made the eye shal not he see so he that made all these things shall he not have them eminently in himselfe for as the worth of many peeces of silver is comprized in one piece of gold so all the petty excellencies which are scattered abroad in the Creatures are all united in God yea the whole volume of perfections which is spread through heaven and earth is epitomized in him Why do we not then with Paul trample upon the Pompe and Glory of the world for the excellent knowledg of Christ Why do we not with David turn away our eyes hearts and affections from beholding vanity and pitch them all on him Why do we not re-collect our selves and gather up our affections and thoughts which are scattered and busied about a thousand trifles and bestow them all on him in whom is the fulnesse of all excellency beauty and perfection Thirdly if there be a fulnesse in Christ then let us be content with him having our hearts filled and satisfied with him First in regard of spiritual things Goe we not to the brookes of Teman the broken Cesterues and Peâ—â—ers packs of Rome as Saints Merrits Churches Treasury c. For if there be a fulnes in Christ hat needs not for in him we are all compleat Secondly for Temporal things let us be content with him alone for he is our fullnesse even in them also for the better conceiving of this we must know that the first Adam brought a generall Emptinesse through all the world for though the world be full of pomps and pleasures as Iohn calls them Lust of the flesh Lust of the eye c. yet it is properly empty because not full of that it should bee even as we say a well is empty though it be full of ayre because it is not full of water which should be in it for Emptinesse is not so much Absentia Entitatis as absentia Entitatis debitae Hence therfore not onely the hearts of men but the creatures are said to bee empty hence Solomon saith Ecclesiastes the 1. Chapter Vanity of Vanities all is but vanity that is emtineâ—â—e and Rom. 8. The Creature is subject to vanity that is emptinesse through him that subjecteth it Hence the heaâ—ts of men are not satisfied with the world but as the Prophet speaks They eat and are not filled they drink and behold their soule is empty because the Creature is now but as the huske without the graine the shell without the kernell full of nothing but emptinesse and being empty in it selfe cannot give us satisfaction But Christ the second Adam hath filled all things againe Epes 1. last verse He â—â—ls all in all things that is not only the hearts of men but the things also It is the Newter Gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence we may observe that many finde a want in the midst of plenty their hearts finde no rest or satisfaction in al they enjoy but with the holy Regenerate man it is much otherwise though he have but a little wealth a little food and rayment yet there is a secret fulnesse put into that little which makes it fit to give him satisfaction which is the meaning of that of the Psalmist Psal. 37 16. A little thing to the Righteous is better then great riches to the wicked because in that little it being filled with the blessing of the second Adam they finde a fulnesse whereas the wicked finde an emptinesse in the midst of their greatest aâ—oundance If there be a fulnesse in Christ then what though there be a fulnes of sin and guilt in us yet there is a fulnes of Grace in him able to remove it and take it away A fulnes of mercy to receive our Supplications a fulnes of merit to make an Attonement for our foulest sins a fulnes of Favour to prevaile with his Father in any requests If therefore there be a fulnes of grace in Christ as there is be not discouraged though thy sins abound yet his Grace abounds much more they cannot be so out of measure sinful as he is out of measure merciful Remember but the two Metaphors used in Scripture I wil scatter your sins as a mist and they shal be drowned in the bottom of the Sea Now the Sun by reason of its great force can scatter the thickest mist aswel as the least vapour The Sea by reason of its great Vastnes can drowne mountaines aswel as molehils So Christ by reason of that Vast Fulnes of Grace which is in him is as able yea as forward and willing to forgive the greatest sins aswel as the least I say as forward and willing
SVN-BEAMS OF GOSPEL-LIGHT Shining clearly from severall Texts of Scripture opened and applyed 1. A heavemly treatise of the devine love of Christ. 2. The Christians freedome 3. The deformed forme of a formall profession 4. Christs fulnesse and mans emptinesse By IOHN PRESTON Doctor in Divinity Chaplaine in ordinary to King Iames Mr. of Emanuel Colledge in Cambridge and sometimes Preacher at Lincolnes Inne LONDON Printed for IOHN STAFFORD and are to be sold in Bracke Horse Alley 1644. A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST Shewing 1. The Motives 2. The Meanes 3. The Markes 4. The Kindes thereof Delivered in five Sermons by IOHN PRESTON Doctor in Divinity Chaplane in Ordinary to his Majestie Master of Emanuel Colledge in Cambridge and sometimes Preacher at Lincolnes Inne MATTH 22. 37 38. This is the first and great Commandement thou shalt Love the Lord thy God with all thy heart LONDON Printed by Thomas Paine for Iohn Stafford in Chancery Lane over against the Roules Anno Dom. 1640. The Names of Doctor Iohn Preston his Severall Treatises 1. A Treatise of the Attributes of God containing 17. Sermons upon divers Texts 2. Foure Treatises viz. 1. A remedy against Covetousnesse upon Coloss. 3. 5. 2. An Elegant and lively description of spirituall life and death upon Iohn 5. 25. 3. The Doctrine of selfe dentall upon Luke 9. 23. 4. A Treatise of the Sacrament upon 〈◊〉 Ioh. 5. 14. 3. The Saints daily Exercise or a Treatise of Prayer upon 1 Thess. 5. 17. 4. The New Covenant in 14. Sermons upon Gen. 17. 1 2. Unto which is added 4. Sermons upon Eccles. 9. 1 2. 11. 12. 5. The Saints Qualification containing viz. 1. A Treatise of Humiliation in 10. Sermons the first 9 upon Romans 1. 18. The tenth Preached before the common house of Parliament upon Numb 25. 10 11. 2. Of Sanctification or the New Creature in 9. Sermons upon 2 Cor. 5. 17. 3. Of Communion with Christ in the Sacrament in 3. Sermons upon 1 Cor. 10. 16. 6. The Doctrine of the Saints Infirmities upon 2 Chron. 30. 18 19 20. 7. The Brestplate of Faith and Love containing 18. Sermons upon three severall Texts viz. Revel 1. 17. 1 Thes. 1. 3. Gal. 5. 6. 8. Five Sermons Preached before his Majestie viz. 1. The New Life upon 1 Iohn 5. 15. 2. A Sensible demonstration of the Diety upon Esay 64. 4. 3. Of Exact walking upon Ephe. 5. 15. 4. The Pillar and ground of Truth upon 1 Tim. 3. 15. 5. Sam. Support of sorrowfull sinners upon 1 Sam. 12. 20. 21 22. 9. Two Treatises of Mortification and Humiliation upon Col. 3. 5. Ephes. 2. 1 2 3. Together with the livelesse life A Treatise of Vivisication 10. His Remaines containing 3. excellent Treatises viz. 1. Iudas's Repentance 2. The Saints Spirituall strength 3 Pauls Conversion 11. The Golden Scepter with the Churches Marriage being three Treatises in one volume 12. The Fulnesse of Christ upon Iohn 1. 16. 13. A Heavenly Treatise of the Divine Love of Christ in Five Sermons upon 1 Cor. 16. 22. A briefe Collection of the principall heads of these five insuing Sermons Sermon the first THe explanation of the two words Anathema and Maranatha fol. 2. Doctrine 1. That to love the Lord Iesus is so necessarily required of us That he is worthy to be accursed that doth it not fol. 3. What Loue is in g 〈…〉 ill ibid. How this Love dot 〈…〉 w it selfe ibid. Five kindes of Love 4. Three qualities of love 5. What this Love of the Lord Iesus is It is a holy disposition arising from faith whereby me cleave unto the Lord Iesus Christ with full purpose of heart to serve and please him in all things 8 Five reasons why they are worthy to be cursed that love not the Lord Iesus 11. 12 Vse 1. It is a great sinne not to love the Lord Iesus Christ. 12 An Objection answered 14 Five true signes of this Love of the Lord Iesus 15 Sermon the second Vse 2. Try whether what you doe is out of Love 19 Five notes of tryall of this Love of the Lord Iesus 21 Sixe Objections answered 30 31 32. Sermon the third Five notes more of the triall of the Love of the Lord Iesus Christ. 37 Divers Objections therein answered 38 Vse 3. To humble our selves for want of that Love 33 Eight reasons why wee ought to love the Lord Iesus 44 Divers Objections thereunto answered 45 46 47 48 49. The fourth Sermon Vse 4. The 4. Vse is to exhort us to love the Lord Iesus 53 Five advantages which doe arise from the Lord Iesus 54 Foure meanes to be used to strengthen our Love in the Lord Iesus 60 Diverse Objections therein answered 61 to 67. Sermon the fift The kindes of Love that the Lord accepts 73 Divers Objections thereto answered 75. 76 Wherein grounded Love doth stand 77 The Object on whom our love is to be set 79 Of the curse of those that love not the Lord Iesus 82 Three Objections answered 83. 84. 85. 86. A Soliloquy of the devout soule to Christ panting after the love of the Lord Iesus 89. To the Reader of these pious and plaine Sermons Grace and PEACE CHristian Reader it was an old complaint of an Heathen that the noise of the old Philosophers opinions did hinder their dung-hill gods from hearing their prayers And it is no very new complaint of a Christian that the many idle subtleties of the Schoole have so drawn up Divinity to the highest pegge of a curious mind that it hinders the heart from moulding it into Prayers and practice This grave and serious Divine whose living Sermons are here commended to thee when hee is dead saw it with both eyes Therefore though he was no small master in subtleties yet all his thoughts were bent to draw them downe from the floating braine to the feeling heart that his hearers might be better brought to know and doe As this hath been his course in all his writings before extant so is it in this that now comes to thy hands How might he have hid himselfe in the thornes of speculation How high might hee have flowne in the curious extracts of every word of this Text But he that delighted to speake ten words to edification rather then ten thousand that could not pierce every ordinary braine contented himselfe to fill up deepe foards to make them passable and to wade the sweete and shallow streames of the love of the Lord Iesus He might from hence have set himselfe upon the mount of cursings and showred downe worse then fire and brimstone upon delinquents but the meeknesse of his spirit carries him up to the mount of blessings to learne good soules through death to finde life through threatnings to meete with comforts Hee being lifted up by the Divine love of Christ doth describe love and our love to Christ He soares to the equity and necessity of it He rests not before he have given you the meanes motives markes
must make way for it and they are Humiliation and Faith for every one beleeves not this to bee needfull and if they doe beleeve it yet they may bee opposite to it because it is not agreeable to their nature That a man must be broken so and moulded again before hee can have this love which is wrought by Humiliation and Faith And they are wrought on this manner when we preach the Gospell and offer Iesus Christ unto you for the duty of a Minister is nothing but this to offer Iesus Christ himselfe unto the world To us a Child is borne To us a Sonne is given for unto you is borne a Saviour that is Christ the Lord. This is the summe of the Gospell this is the newes which we bring God hath given us his Sonne wee offer you not forgivenesse of sinne But the Lord Iesus And when he hath given us him will hee not with him give us all things also Christ must first bee given and when you have him you shall have all in him are the promises yea and Amen First have Christ and then the promises belong unto you not before The Gospell is noâ—hing but this we are to manifest that God the Father is willing to give you his Sonne We are his Spokesmen to beseech you to take him that you would take him as your husband to be ruled by him none before you are humbled can marry you to Christ. You must bee divorced from all other things and beleeve that Christ will take you and this is Faith the other Humiliation And then when you can receive him you will love him Now when we preach thus unto the world what answere doe wee finde Why there are some that will not beleeve that there is such a Lord and then our worke is to perswade that Christ is such a Lord and this was the Apostles worke and theirs at the beginning But when wee intreat you to take Christ for your Lord your answer is as theirs who were invited to the feast This and this excuse they have to hinder them to beleeve that a Christ is propounded and men regard him not they will not looke after him Now that Christ may be received there is required Humiliation and Faith Humiliation opens their eyes by the Law and spirit of bondage that they see themselves miserable men men condemned to dye Now when God hath discovered our misery unto us and wee rightly apprehend what our estates are then we beginne to looke on Christ as a condemned malefactour on his pardon as a Captaine on him that comes to redeeme him as a Widdow that thought she should live well enough alone but now when all her goods as seized upon and they are now to carry her to prison would bee content if any one would marry her When a man shall see what hee is without Christ one that is condemned that must perish if hee have him not then he lookes on Christ as upon one most desirable to prize him to thirst for him and if hee know that Christ will then receive him oh then he cannot but love him for Love as hath beene said is to a good apprehended fit for us Now without this wee will thinke of Christ as if wee might bee well enough without him But when the heart is thus prepared by HumiliatioÌ„ oh that all the World would vanish for Christ Then comes the Gospel and tels us that Christ is willing to take us to redeeme us to be ours And then when we take him the match is made up and thence arises this conjugall Love The Apostle praies for the Ephesians that Christ may dwell in their hearts by Faith Ephes. 3. to unite them to Christ to marry him then presently it follovvs That ye may bee rooted and grounded in Love so that Love followes this and not a flash but it rootes us in Love The act of justifying Faith is the taking of Christ for rest Now when yee have taken him thus then you will love him and then all that followes will be effects of this love so that this love of the Lord Iesus is this to wit A holy disposition arising from Faith whereby wee cleave unto the Lord Iesus Christ with full purpose of heart to serve and please him in all things Whereby wee cleave to him Love inclines and knits our hearts to him as it did Davids to Ionathans And so Barnabas exhorted them to cleave unto the Lord with full purpose of heart Act. 11. Neither is this idle but makes a man desirous to please the Lord in all things A man is saide to love the Lord when out of a perswasion that Christ is most desirable and willing to receive him hee cleaves to the Lord with a desire to serve and please him in all thinges Faith that begets Love is not onely a perswasion that the Lord will be mercifull and forgive us For a prisoner may see the Iudge willing to pardon him and perswade himselfe that hee shall be pardoned and yet love not the Iudge because hee lookes not on the Iudge as on an amiable person but a receiving and resting upon his amiablenesse There is another affection when the heart is so framed it apprehends Christ for its onely good its happinesse Faith is not onely an act of the minde to beleeve that God will pardon us but of the Will and heart also to take Christ for our Husband so that all the parts of the heart are inclined and bent after hem If you beleeve with all your heart saith Philip to the Eunuch Act. 8. If a Spouse should see one willing to have her that is not enough to make up the match she may not thinke him fit shee may bee unwilling But suppose there bee one that shee loves above all whom she thinkes to bee most fit for her yea she thinkes she shall bee undone if she have him not but yet she is not sure that hee will have her but thinkes it is very probable that hee may be induced unto it So this is Faith when a man sees Christ onely worth his love he would gladly bee divorced from all so that he might have Christ oh he cannot bee without him yet there is somewhat betwixt them he cannot firmly beleeve that Christ loves him but yet doth not thinke that hee is wholly averse from him Though thy perswasion bee not full yet if you have this thirst and desire this hungering after Christ you may bee comforted This shuts out such as have a perswasion of the pardon of their sinnes and yet have not this love this prizing this desiring after Christ and takes in such as doe thus love and prize him yet finde not that full perswasion of his love so that this love is that which follows Humiliation and Faith the breaking of the heart and the moulding of it up againe when wee see our need of him and his willingnesse to receive us then wee will take him which cannot
containing 17 Sermons upon divers Texts 2. Foure Treatises viz. 1. A remedy against Covetousnes upon Coloss. 3. 5. 2. An Elegant and lively description of spiritual life death upon Iohn 5. 25. 3. The Doctrine of selfe deniall upon Luke 9. 23. 4. A Treatise of the Sacrament upon 1 Ioh. 5. 14. 3. The Saints daily Exercise or a a Treatise of Prayer upon 1 Thess. 5. 17. 4. The New Covenant in 14 Sermons upon Gen. 17. 1. 2. Vnto which is added 4 Sermons upon Eccles. 9. 1. 2. 11. 12. 5. The Saints Qualification containing viz. 1. A Treatise of Humiliation in 10 Sermons the first 9 upon Rom. 1. 18. The tenth Preached before the common house of Parliament upon Numb 25. 10. 11. 2. Of Sanctification or the New Creature in 9 Sermons upon 1 Cor. 5. 17. 3. Of Communion with Christ in the Sacrament in 3 Sermons upon 1 Corinth 10. 16. 6. The Doctrine of the Saints Infirmities upon 2 Chron. 30. 18. 19 20. 7. The Brestplate of Faith and Love containing 18 Sermons upon three severall Texts viz. Revel 1. 17. 1 Thes. 1. 3. Gal. 5. 6. 8. Five Sermons Preached before his Majestie viz. 1. The New Life upon 1. Ioh. 5 15. 2. A sensible demonstration of the Diety upon Esay 64. 4. 3. Of exact walking upō Eph. 5. 15. 4. The Pillar and ground of Truth upon 1 Tim. 3. 15. 5. Sam. Support of sorrowfull sinners upon 1 Sam. 12. 20. 21. 22. 9. Two Treatises of Mortification and Humiliation upon Col. 3. 5. Ephes. 2. 1 2 3. Together with the livelesse life A Treatise of Vivification 10. His Remaines containing 3. excellent Treatises viz. 1. Iudas's Repentance 2. The Saints Spirituall strength 3. Pauls Conversion 11. The Golden Scepter with the Churches Mariage being three Treatises in one volume 12. The Fulnesse of Christ upon Iohn 1. 16. 13. A Heavenly Treatise of the Divine Love of Christ in Five Sermons upon 1 Cor. 16. 22. THE CHARISTIAN FREEDOME OR THE CHARTER OF THE GOSPEL SHEWING THE PRIVILEDGE AND Prraeogative of the Saints by vertue of the Covenant ROM 6. 14. For sinne shall not have dominion over you for ye are not under the law but under grace THese words are brought in thus the Apostle exhorts them not to sinne but to give their members as instruments unto righteousnesse and to move them to this hee tells them that sinne was not their Lord now as it was heretofore and that it shall have no more dominion over them and therefore he bids them strive against it and then he adds a reason of this because they were not under the law but under grace now Christ hath changed their hearts for while a man is under the Law sinne hath dominion over him it tells him what to doe but gives him no power to doe it but you have the grace of sanctification to change your hearts and enable you to every good word and work so that you delight in the Law after the inner man albeit you see another law in your members warring against the Law of your minde and bringing you into captivity to the law of sinne which is in your members as it is said Chap. 7. ver 23. Whence wee may learne That hee that is in the state of grace lyeth in no knowne sinne no sinne hath dominion over him Now sinne is said to have no Dominion over a man three manner of wayes viz. in regard 1. It hath no right to rule over him it is no more our Lord but is as a servant that hath no dominion but is said to offer violence to us as if the King of Spaine should rule over us hee hath no dominion over us 2. In regard it is not obeyed for there it hath dominion as a Prince may have right to a Kingdome yet if hee be not obeyed hee hath no dominion 3. In regard though it strive against us yet it never gets the victory for though it assault us yet if it get not the victory it hath no dominion over us this is proved by three Similitudes which must be explaned viz. First it was our Master and we its servants but now wee have changed our Master and are become the servants of righteousnesse ver 18. Secondly it is said that we were married to sin and it had dominion and command over us as the husband over the wife but now it is dead and there is a divorce betweene us and now wee are married to Christ and hee commands us and wee obey Thirdly it is said we are dead to sinne and alive to God ver 11. and therefore we cannot live in sinne for command a dead body to goe about a businesse and he cannot because he is dead Now the reasons of the point be these The first is taken from Christ wee are ingrafted into Christ and into his death and into the similitude of his resurrection verse 5. We are grafted as a graft into Christ and all the old sap is taken away and wee have new sap and bring forth new fruit and have no other because we grow in another tree and we live to God yet we may commit sinne though wee allow not our selves in it for they that are Christs have crucified the flesh with the affections and lasts thereof if therefore there be any lust reigning in us we are not in Christ. Againe if any man be in Christ hee is a new creature and therfore he doth not wallow in his old sins so saith God I will give you a new heart and all things are become new and old things are done away therefore wee cannot lve in any knowne sinne Againe whosoever is in Christ hath received of his fulnesse and grace for grace in him we are able to doe all things and therefore if we cannot strive against old sinnes wee are not in Christ. Secondly because wee have the Spirit of God ruling in us and therefore we walk after the Spirit and not after the flesh now if we lye in any known sinne we have not the Spirit and therefore are not in the state of grace if any man have not the Spirit of grace he is not the Sonne of God now if he walk after the flesh hee hath not the Spirit for the Spirit gives him ability to strive against all sinnes Thirdly he is borne of God now he that is born of God sinneth not that is sinne ruleth not over him for a man is said to sinne that favours wickednesse and setteth his heart to sinne hee sinneth not because he is like God as a sonne is like his father and therefore a wicked man is like the devill because he is his Father and his wickednesse is in him and therefore the devill is called the father of the wicked and so every regenerate man hath all the righteousnesse of Christ though not in the same degree he hath perfect holinesse of parts though not of degrees now then he hath no member of Satan in him that is no
knowne sinne which hee loveth Fourthly because hee hath the whole law written in his heart and his heart is set to obey the whole law and therefore hee cannot lye in any knowne sinne Fifthly because he is wholly changed and translated to another man which is exprest two wayes 1. The whole drift of his minde is changed As suppose the earth were made free the whole bent of it were to goe upward so a man is wholly bent towards heaven or else his heart is not changed and if so he can lye in no knowne sinne 2. He is changed in his taste S. Paul saith They that are in Christ savour not the things of the flesh but of the spirit every sinne is bitter to the regenerate man if it be not then he savoureth the things of the flesh To this is that agreeable Keepe this feast with unleavened bread and not with old leaven of maliciousnesse we must be unleavened bread to Christ we must give no allowance to sinne Sixthly because they know God The Lord saith by his Prophet I will write my law in their hearts and they shall know me so that with this writing the law in their hearts they cannot but know sinne for they are changed in their mindes before they can know God hence I inferre that he that knowes God will not change from the immutable God to the mutable creature and they that doe it doe it because they know not God Seventhly because hee hath faith which will make him not lie in any knowne sinne for all sins are either of the temptation of the devill the flesh or the world now faith overcomes all these 1. It overcommeth the world This is the victory that overcommeth the world even your faith but if the world could overcome the regenerate in any temptation then this were not true that faith overcommeth the world but he shall not be overcome by the glory and riches of the world Secondly the flesh The just walketh in his integrity To this may be added that blessings are every-where annexed to the keeping of the commandements Blessed are they that have respect unto thy commandements If you leane to the right band or to the left c Againe If you keepe the whole law and offend in anyone you are guilty of the whole law But besides these Scriptures there be other reasons to prove that the regenerate man cannot lye in any knowne sinne First because hee that lyes in any knowne sinne hath another for his Lord and God and so is an Idolater and so cannot be regenerate for hee yeeldeth to the same still if it commands hee obeyeth God commanding him hee neglecteth it and therefore maketh it his God Secondly because he that lyeth in any knowne sinne will be unconstant in the serving of God now God rejecteth such an one for though the temptation to that sinne being removed hee serve God yet that sinne setting upon him hee forsakes Gods service and obeyeth it and when soever occasion is offered hee turneth to obey it now such unconstancie God hateth As among men a flower though it be more beautifull than a pearle yet it is not regarded so much because it is fading and a ship may saile safe a great while but yet falling upon a rock maketh shipwrack so a man may make shipwrack of faith and a good conscience and such a one cannot be in the state of grace Thirdly because hee that lyeth in any knowne sinne will if he had like strong temptations commit all the sinnes in the world as be a man enclined to covetousnesse or uncleannesse hee would commit any other if hee were as much enclined to any other now such an one cannot be in the state of grace Fourthly because if a man have a good heart no sinne can grow there because it is out of its proper place and therefore cannot prosper as plants that grow in India if they be set here wither so every sinne in a good heart is out of its proper place and wil not grow but wither every day more more but he that findeth finne growing in his heart his heart is not regenerate Fifthly because he must hate the word of God and godly men for when a man is ready to commit sinne the word is at him to disswade him godly men disswade him and therefore now if he doe it and they still rebuke him hee commeth to account the word a reproach and he hates it and good men likewise Thus Herod is Iohns friend a great while till he tels him of his beloued sinne and then off goes his head so hee hates God and wishes there were none because he resolveth to sinne and God reproves him and so hee cannot be in a good estate Sixthly and lastly because all his actions will have an evill tincture from that his sinne it so swayeth all he doth that nothing is currant in Gods sight As if a man were set to get honour though he did not directly fall into that sinne yet hee squareth all his actions that way hee affecteth such persons as may further that his intent so that sinne leaveneth every action of his and whensoever any act of religion opposeth him he then forsaketh all as if a man have a project to get a harvest that is not yet come all that hee doth is for that end hee ploweth soweth and the like so it is with a man that hath a sinne and resolves to follow it hee byasseth all his actions by that therefore God abhorres him and all that he doth First this is to try us hereby every man may know whether he be in the state of grace or no. If he lies in the least knowne sinne that is hee is but counterfeit if though he be admonished and told that God will not have him to doe such a thing yet he doth it it is a signe he is not in a good estate as if a man knew and were perswaded he ought not to abound in idle speeches and yet will it is a signe he is not in the state of grace So when he is commanded to pray and yet doth it not or doth it only for shew it 's a signe he is in a bad estate or if hee knew it a sinne to be idle and is perswaded of it and yet will it 's a signe his estate is not good so for immoderate gaming if one be told hee should not yet will use it certainly he is bad so for the lust of the flesh the lust of the eyes and the pride of life when a man shall spend all his time and finde all thoughts bent that way for any one of them certaine it is his heart is not gracious for then these thoughts would not abound in him but thoughts of growing in grace but if his morning thoughts be for satisfying of the flesh and the lusts thereof or his secret plots he may justly feare it 's a reigning sinne for when all his projects and thoughts are upon one thing
therefore in heaven it is said there is neither Sunne nor Moone now what is that there is no excellencie in any creature that is magnified there but God is all in all hee is Sunne and Moone and therefore in the Revelation of Saint Iohn it is said and said to their honour it is made their worth that they give all to God Glory and power be to our God for ever they fall on their faces throw down their crownes though created glorious creatures When the evill Angels began to reflect upon themselves it was their ruine they fell from God for the creature of it selfe is like a glasse without a bottom if it commeth to stand upon its owne bottome it falls and breakes and so the Angels when they would stand of themselves they fell downe to the lowest pit and therefore of all graces labour for emptying graces as Faith and Love for these give all unto God nothing to mans selfe and therefore they are the great graces in religion which you must chiefly labour for Secondly from that there is a power in godlinesse if it be such a powerfull thing as you have heard it is then this may serve to comfort us in the wayes of it Wheresoever it is in truth there it is in power say that thou hast such a light that thou canst not beleeve that there be such roades as that thou canst not walk by them yet if thou hast godlinesse thou shalt be able to overcome for the kingdome of God consists in power When God commeth to dwell in any mans heart hee sendeth godlinesse into it which rules in it as a King in his Kingdome think therefore of it as of Monarchs as Alexander was or those which Daniel speaketh of it carries all before it it bringeth every thought into subjection and therefore also the Spirit is called a spirit of power and if you have godlinesse it commeth from the spirit and therefore is accompanied with power and therfore Christ is said to be full of the holy Ghost and of power and so Stephen and Iohn the Baptist And grace is said to be a powerfull thing Be strong in the grace of God and in the Power of his might Now the reason why godlines hath power is because God hath put vertue into it As when you see such and such an hearb have such a vertue in it to doe such and such a thing it is because God hath endued it with such a power and so hath he done with godlinesse If therefore thou hast any thing to doe in religion set on it Hast thou any lust to overcome set on it and let mee speake to thee as hee spake to Gideon Goe on thou valiant man in the might of the Lord. The people of Israel travelling to the land of Canaan saw the Cities walled to heaven and that the Gyants were there the sonnes of Anak yet Ioshua biddeth them be of good comfort and feare not for the Lord would fight for them and deliver their adversaries into their hands so though you see difficulties in the way to heaven yet godlinesse is a powerfull thing that will carrie you through all therefore likewise the Apostle having prayed for the Ephesians that they might not faint at his tribulations for them which was their glory but that they might be strengthened with might by his Spirit in the inner man to comprehend with all Saints the breadth and length and depth and height and to know the love of Christ whâ—ch passeth knowledge which because they might think they should never be able to do he addeth To him that is able to do above all that we can aske or think according to the power that worketh in us be all glory as if hee should have said God is able to doe it and that by the power which worketh in him so suppose to subdue some lust of the flesh be a thing so hard as you think it wil never be done nay you conceive it to be a thing so improbable as that you are asham'd to ask it yet according to that power which worketh in us he is able to doe above all we ask or think and therfore he prayeth that their eyes may be opened that they may see the greatnesse of the power that wrought in them and it was not that they might see and look at it idly but for the use to serve their turnes that they laying hold of it and using of it might be able to doe these things which they desire should be done even such things to which a mans nature is as untoward as water is to heat when there is none in it only as Christ said to Mary Beleeve and you shall see the power of God thou must goe to God for it by faith and God will shew it forth unto you and you shall have fruits of it The end of faith is not only to apply the holy promises of justification but of sanctification also as for example he hath promised to baptize you with the holy Ghost and with fire that is with zeale other graces of the spirit which must give them power and strength and all that sinne might not raigne in their mortall bodies Goe to God then and urge him with his promise and hee cannot denie you When men therefore think to excuse themselves by saying I am not able to doe such a thing what will you have me to do it is no excuse for if they were but willing it is all he requireth of them the power that belongeth to God which if men would but beleeve and go to him he would undoubtedly give it them I therefore now ask thee Wouldst thou turne to God Wouldst thou overcome such and such a lust of uncleannesse drunkennesse c. be it what it will be if thou answer No then thou art justly condemned thy blood be upon thy owne head but if thou sayest Yes thou wouldst then come but to God be resolute to be religious in good earnest and I will assure thee hee will vouchsafe thee power to doe it The Apostle saith that God would confirme them unto the end that they might be blamelesse in the day of the Lord Iesus for saith he God is faithfull he hath said he hath promised it hee shall break his word if he do not let me reason it a little with you Is it not an acceptable request to goe to God with all thy heart and to say Lord I desire but the power and strength to goe through with thy owne work Do'st thou think hee will not heare thee Remember Christ the only Physician how ready he was to heale men of their bodily diseases when they came unto him and hee hath not put off his nature now Do'st thou think the power of his death resurrection were but fancies or a notion If not goe on and feare not for as God said to Ioshua so shalt thou finde him to deale with thee I will never leave thee