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
accursed unto the death This cannot bee altered it is the Word of God aske then thy selfe this question whether thou lovest the Lord or no And put not your selfe off with your Hope but try your Love for Love will have sensible strings in the heart it will drive you close to the Lord to keepe in with him to have communion with him Dost thou then feele that thou art never well but when thou art with him and yet dost thou not love him Dost thou walke with God as Enoch did Will any of you say that a Wife loves her Husband which with her good will will never be with him Love is also very dilligent and laborious you will never leave till you get neere him whom you love no labour will be tedious to get his favour many yeeres seeme a few daies to Iacob to serve for Rachel because he loved her Againe Love is not of a deferring nature but is impatient of all delayes Againe Love is content with it selfe it doth not need to be hired to love Amor est sibi ipsi dulce pabulum it carries its meate in its owne mouth If you love the Lord Iesus you would not aske what wages you should have to love him Againe Love is a strong impulsive quality it carries you on impetuously unto the Lord it is a fire that breakes through thicke and thinne so that he that loves cannot sinne wilfully if hee would hee cannot but obey hee cannot doe any thing against the Gospel he must doe all things for it The Love of Christ constraines me saith S. Paul 2 Corinthians 5. Looke how a man is carried with a strong streame or by a strong man whom hee cannot resist so his love compelled him I preach and preach and men thinke mee mad but I cannot but doe it the love of Christ constraines me and as it constraines me so there is nothing more different than constraint and not to doe it The effects of this Love are so violent as if they were compelled but for the manner of working nothing is so contrary to it as compulsion for you love him and are carried to it as a stone to the center you would doe no otherwise So endeth the first Sermon A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST Sermon II. 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 II. 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 THat love to the Lord Iesus is so necessarily required that he is worthy to be accursed that hath it not Then hence you are to consider your condition and to examine your selfe it may be this is thy condition and it may be a thing you never considered of or at least you never knew the danger of it Therefore now see what your case is The best service wee can doe to you is to shew you your estates if ye bee right to comfort you and if ye be not right is it not best for ye to know while it may be amended Thou that livest in the Church and hast gone farre examine thy selfe in his Hast thou done all out of Love Thou hast kept thy selfe in good course thou keepest the Lords day and livest like a Christian thou doest many things indeed Buâ— let mee aske thee this question Doe you all out of love for without love all is naught If a man should bee a Martyr which is the highest action yet without this love it were to no purpose 1 Corinthians 13. Put the case a man should doe many things for thee yet if hee doe it not out of love to thee you cannot regard it Neither circumcision nor uncircumcision availes any thing but faith which workes by love Galathians 5. It is all one whether you pray or not heare or not live well or not if it bee not out of love What was said of circumcision or uncircumcision may bee said of any duty all that you have done is as nothing if it bee not out of love try your selves by this for I know not in all the frames of Theology such a touchstone of Hypocrisie as this This most unmaskes a man of any thing As it was with the Apostle The Law revived and he died Romans 7. So it may be you have thought your selfe a living man see then if you love deceive not your selfe any longer This is a Doctrine of much moment if GOD would conveigh it with Majestie by the powâ—r of his Spirit it would amaze and startle the stoutest stomacke to heare Cursed is he that loves not the Lord. If you love the Lord hee will beare much with you see what a testimony hee gives of David for all his failing But doe what you will for him without love and hee will regard it but as a Complement As men count that a Complement not to be regarded with which the heart go's not o doth God looke therefore that you love the Lord Iesus for it is a thing of great consequence the curse follows you if you doe it not You are now therefore to examine your selfe Whether you love or no And to helpe you in it I will lay downe some markes of this love buâ— first set downe with your selfe this conclusion If I love not the Lord Iesus I am an accursed man Doe you feele this love in you have you a sense of it Ammon was sicke of love so that his friends could see him weare away so the Spouse I am sicke of love Canticles 2. And dost thou love the Lord and canst not feele it Dost thou feele thy heart working towards God This love is a thing that one would thinke needs no markes you cannot but see it It is noted in Love so that if you did love the Lord you would have a longing desire after him there will be joy in the fruition of him anger against all impediments to it griefe when he withdrawes himselfe hope when there it any probability of enjoying him feare to lose him Now doe not deceive thy selfe thou lovest the Lord thou wil say but is this love to his person or to his kingdome his goods When thou presentest Iesus Christ alone to thy selfe canst thou then love him The Virgins love him the Harlots love him And there is a great deale of harlotry love in the world to the Lord Iesus It was one thing to love Alexander another to love the King It is true Christ is a great King that can doe much good or evill in the world and so many may love him But canst thou answere this question Lovest thou me with Peter Lord thou knowest that I love thee Iohn
grace in a higher measure Christ pitches on this note above all others It is farre easier to love a holy man then to love God For hee lives amongst us wee have him continually before our eyes Doe not say then you love such as are a farre off you care not for these But you will say I love them well enough doe you so Doe you delight then in their company Are you in your naturall element when you are among them This you will doe by a naturall instinct if you love the Lord Iesus Againe doe you hate sinne in all the same ground will cause you to hate sinne which moves you to love grace Doe you then hate sinne as in dislike and distate in regenerate men and their societie bee it never so pleasant so profitable But what would you have mee to hate men then no but hate their sinnes and love them with the love of pittie Let thy heart melt to consider their case and desire their good love them but so as it may stand with the love of the Lord Iesus Looke then to your selves and examine your selves by these markes see that you have this love if yee have it not you are among the number of these men which are to bee accursed unto death But I hope I deserve not so bad my nature I hope is not so vile as not to love the Lord Iesus Nay thou hatest him doe you not wish that there were no such Lord to come to judgement that thou mightest live as thou pleasest Couldest thou not wish that thou mightest ever here enjoy these pleasures and never come at him Now to wish that one were not what is it but to hate him Quem metuunt oderunt Wee say men hate him whom they stand in feare of Doe you then feare and quake at his comming surely then you are haters of God But I hope we are not haters of God Why this is not so â—â—raâ—ge The Apostle tels us that there were such as loved their pleasures more then God 2 Tim. 3. yea and that there were haters of God also Rom. 1. 30. And in the second commandement God â—hreatens such as hate him Exo. 20. and thou maiest bee one of them For if you cannot endure his Company if your heart rise against his image it is plaine you are a hater of God What you would make me out of love with my selfe What doe you preach damnation to me it may be all these signes are not in me Am I then so accursed Yes we doe preach damnation to all that are in such a case and wee are to threaten the curse And thus the Lord esteemes of thee and it were good that you thought so of your selves in time It is the Ministers dutie to seperate the precious from the vile to distinguish betweene men To shew you truely what your conditions are Therefore apply this Text unto your selves every one If I love not the Lord Iesus I am an accursed man yea to bee had in execration to the death which might make you loath your selves in dust and ashes It might make sinne alive in you and bring you to love this Iesus So endeth the second Sermon A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST Sermon II. 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 allye his Saints LONDON Printed by Thomas Paine for Iohn Stafford 1640. A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST Sermon III. 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 because this love is so needfull we will adde more signes for the triall of your selves For we cannot be better occupied A sixt sigâ—e therefore is this hee that loves will bee apt to praise and speake well of that he loves and he will exceed in it yea he is very glad when he heares others speake well of it So if we did love the Lord we should be apt to speake will of him we would be much in the speech of him When the heart is full of this love of God in Christ out of that aboundance in thy heart thy mouth will speak But thou speakest but little of God and that little is brought in by company thou art cold in thy praising of him why thou doest not love him see in David a man that loved the Lord. How much was hee in the praising of him Nay he could not bee content to doe this alone but hee must have all creatures to praise him and to speake good of his Name Even as a servant that commends his Master invites others to serve him This love enlarges the heart and opens the mouth O Corinthians our hearts are enlarged towards you and our mouthes are opened 2 Corinthians 6. 11. This is an argument that our hearts are enlarged that we abound in love when our mouthes are opened So that thy heart is straightened towards God if thy mouth bee not open to his praises But I cannot speake as other men I am no scholler if I had elocution gifts learning I could thus speake This is no excush it is the nature of love to make men eloquent the passions make eloquent As we say Pectus facit eloquentes magna pars eloquentiae constra animo Are you hen apt to speake well of God But this you will say is but a small matter who doth not Oh yes wee are wanting in that manner of speaking of him which love requires We doe not speake of him with that affection that sensiblenesse that may enflame others to love him See the Spouse in the Canticles Oh saith she My love is fairer then ten thousands And thus will the soule that loves God doe It will tell of his mercies abroad It will speake good of his Name And that not as a duty onely but as a thing in which it takes especiall delight Love followes the judgement you cannot love the Lord but you will thinke well of him See then what thy speeches are concerning him see if thy heart doe nimbly indite and thy tongue bee as the penne of a readie Scribe Psalme 45. Consider whether you endeavour to doe any thing for Christ without expostulating and indenting with him Whether you are ready to doe all things freely to him without consulting with another about it Amicitia non est revocanda ad calculos A friend must not bee strict in taking his account for then hee plaies but the Huckster he doth but buy and sell. When thou art trying and expostulating then whether such a duty be necessary or no whether another will not serve the turne this is a signe thou dost want love A Minister that hath this love when he is to take a Living will not so much enquire what reward
the eye see hee that made the eare heare shall not hee that gave these perfections to the creatures have them in himselfe more eminently This perfection of his beauty is that which causeth the Angels so much to admire and adore him to bee taken up in the admiration of his excellencies Observe that in any man whom you love there is something not to bee beloved But CHRIST is wholly delectable there is nothing in him not fully to bee beloved See how the Spouse describes him in the Canticles how shee sets him forth in every part of him most to be desired If you could but see the Lord. If it did but please him to shew himselfe unto you as hee promised to shew himselfe unto him that loves him Iohn 14 21. If the Lord I say would give you a glympse of himselfe if by the light of the Spirit you could see him you would acknowledge him worthy of your love And this is the reason that some love him and others doe not because hee discovers himselfe to some and not to others As he did to Moses where let us see a little his expression of himselfe The Lord the Lord Exodus 34. this is but the Casket the Iewell is within If Gods Spirit should open these words unto you you would see him the fairest of ten thousand Iehovah Iehovah Of every creature you may say somewhat it was that it is not and samewhat it is that it will not be But God is unchangeable Iehovah in him is no alteration he is not a freind to day and none to morrow and such a friend you would desire to chuse as this Name signifies his immutable being so his omnipotency he is Almightie Now what a Loadstone of love is this All the power in men enableth them but to doe some things as patience enables them to beare injurious acts But the Lord hath all abilities all ornaments all excellencies all is comprehended in this Almightie So that well may such a friend bee desired True will the poore soule say he is well worth the having But hee will not match with such a match as I am Oh yes he is wonderfully pittifull and Mercifull as great a Prince of pitty as of any thing else Mercifull but I have no beauty no grace in me no worth no repentance But God is exceeding gracious Kings are said to be gracious because ther is supposed such a difference betweene them and their Subjects that they can deserve nothing of them So God is gracious hee doth not looke for any deservings in thee But I have provoked him by sinning and sinning often This will make him put mee off No he is of great forbearance But if he doe receive me I must carry my selfe well pray and doe that which I shall never bee able to doe Why no hee is very kinde Looke what a kinde Father a kinde Husband would doe to a Child or a Wife they are carefull to give content the like may you expect of the Lord. Hee will winke at many infirmities if your desires be found Though he say so how shall I know that he will doe it To confirme this He is true he keepes covenant and hath given ensamples of his mercy on thousands of them that feare him Oh but still my sinnes are many and great Be it so yet he forgives iniquities transgressions and sinnes originall sinnes sinnes of weaknesse and sinnes of wilfulnesse This glory God shewed to Moses This is the description of himselfe such a one is Iesus Christ O ye daughters of Ierusalem and is hee not worthy to be beloved When thou hast considered the worth that is in himselfe consider that hee sues to thee for thy love Suppose a Prince should come and aske this at thy hands wouldest thou deny him The weake should sue to the stronger but here the Lord God comes to thee for thy love This is that O Israel which hee requires of thee that thou love the Lord thy God Deuter. 10 16. When such a God shall aske thy love sue for it shall he be denied We the Ministers are but Christs spokes-men to wooe for Christ. See who it is that requires this it is thy Soveraigne Lord that might have required thee to sacrifice thy children thy life thy goods for his honour and can he not have thy love Now Israel what doth the Lord thy God require of thee but to feare him to love him as if he should say the Lord hath done great things for you and might require great things of you againe This may melt thee then that hee requires nothing but thy love Againe consider he hath planted this love in thy heart shall hee not have his owne then when hee requires shall not hee which planted the tree eate of the fruit shall not hee which gave this fountaine of love taste of the waters of it Againe on whom would you bestow it if you will not give it to the Lord It must be bestowed on somewhat and it is the best thing you have to bestow It swaies commands al in you Doth thy wealth deserve it Do men deserve it Why they are not to bee compared to the Lord. Can any man doe for thee that which he doth besides he forgives thee thy sinnes day by day Thinke of his excellencies Againe you are engaged to love him you are married to him you have given up your names to him in your baptisme so that now well may I call you an adulterous generation if you love him not Yee are witnesses against your selves this day saith Ioshua Ioshua 24. if ye serve not the Lord. Hee takes great advantage of their promise that they had made to serve the Lord ye are now witnesses against your selves if you doe it not So all that heare me this day are witnesses against themselves For in their baptisme they tooke the Lord for their God Is hee not your Master where then is your feare is he not your Father where then is your reverence is he not your Friend where then is your love Againe he hath bought us yea he hath over-bought us If you should see a flocke of sheepe and heare that such a man hath paid such a price for them farre beyond their worth you will bee ready to say let him have them he is well worthy of them And shall Christ be denied that which he hath so dearely bought he hath bought you from the world from the power of the devill yea and from your selves so that they are not to set us on worke Wee are not our owne 1 Corinthians 6. wee are therefore to doe a mothers businesse and that is Christs who requireth love Besides all these generals thinke of the particulars which worke most upon us See all his passages to you how kinde he hath beene toward you See how he hath dealt with you from your youth hitherto Consider all his kindnesses bestowed
upon thee see also what hee hath done in forgiving thee Thou hast sinned often and greatly and yet still he hath forgiven thee and this is a great matter Shee loved much because much was forgiven her Luke 7. Hee feeds thee cloathes thee thou hast not a nights rest but hee gives it thee he it is that keeps thee from all dangers that careth for thee when thou canst not take care for thy selfe The creature cannot helpe thee withou 〈…〉 ee command it to helpe thee hee hath stood close to thee in all exigents And this most of all affects us in some great danger when all forsake us wee cannot but love him most dearely that then sticks close unto us Thus hath the Lord done unto thee with this Nathan urges David and aggravates his sinne The Lord hath done thus and thus unto thee and if that had not been enough would have done more 2 Sam. 12. 8. Take up the same practise with your soule the Lord hath done thus and thus for mee and shall I not love him would wee not hate that man that should not love and respect him from whom hee hath his whole maintenance Lastly consider that hee loves thee Now as fire begets fire so let love beget love The Son of God hath loved thee and given himselfe for thee Galatians 2. Consider Christ hath loved thee and hath given a good experiment of his love to wit himselfe for thee And if he had given thee himselfe whole it had beene a gift inestimable But he hath given thee himselfe broken crucified to thee who hast beene a rebell against him See his love he lookes on thee when thou thinkest not o◠him he took care for thee when thou tookest none for thy selfe Nay then thought it hee not too much to dye for thy good Oh the height the length the breadth the depth of the love of Christ which passes knowledge you can never know this love of the Lord it astonished Paul All this may stirre you up to feare the Lord. This shewes you what reason you have to doe it And it may be an intentive to you or at the least may cause thee greatly to condemne thy self for not loving him Let these at least make you thinke well of the Lord and ill of thy selfe that you cannot love It will goe heard if hee be refused his wrath will be kindled Psal. 2. after that hee hath sued to thee and thou rejectest him hee will not put it up but will make his wrath knowne on thee which GOD forbid So endeth the third Sermon A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST Sermon IIII. BY IOHN PRESTON D D. 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 640. A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST Sermon IIII. 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 IF it be of so much moment to love the LORD that they are accursed that love him not let mee exhort you then to doe it The motive in the Text puts a necessity upon the duty but to draw you on by the cords of love See what you shall get by it It might be a strong argument you shall perish if you doe it not But let us see the advantages that will come to us by it I will make you to keepe Gods commandements with ease and delight and this is no small benefit This love makes you goe about the worke as the Ship with wind and saile The journey must bee gone now they that have not love must rowe and take a great deale more paines This is the love of God that you keep his commandements And his commandements are not grievous 1 Iohn 3. This makes us keepe the commandements so ye may feare you will say Oh but love makes them easie It will be very hard to do them without love How hard a taske had it beene for Paul to have done so much as hee did without this love◠See what love makes mothers doe to children This love of Christ constrained Paul it carried him on like wings it compelled him to doe thus and thus And is this then nothing yea it shall make you abundant in the worke of the Lord. For this commands all the faculties and it windes them up to their highest pegs and this it will make you to doe out of an inward principle There is a great difference betwixt a horse that runs freely and one that is forced by the Spurre Shall not this then cause you to set a high price upon this love There are scarse any so desperate but they would say they would faine keepe GODS commandements were they not so hard Now this love will make them thy delight it will make them easie and pleasant unto thee This is the surest testimony to your owne soule of all others that you are translated from death to life An hypocrite cannot love the Lord hee may doe the outward workes hee may heare the Word and be diligent in his calling But here is the difference he doth not this out of love This is that distingnishing character which distinguishes a Christian as reason doth a man If you can finde this love of Christ this hungring after him that tendring of the heart towards him that your heart is to Christ as the Iron to the Load-stone you must rest with him If you can say I have no great markes of a childe of God I have many infirmities but yet this I can say I love the Lord my life for thine thy case is happie heaven and earth may passe away but thou canst not misse of thy happinesse What ever you have without this can bee no sound testimony unto you of your blessednesse and this alone may secure you of it This love doth make you lose nothing whereas in the loving of other things the more you bestow the lesse you have When thou givest thy heart to God he gives thee thy heart againe and sets it on worke for thy owne good Hee teacheth us to profit and leadeth us by the way which we should goe Esay 48. 17. As Christ said of the Sabboath the Sabboath was made for man so may I say of all the commandements when you give your hearts to the Lord he sets them to keepe the commandements but to this end that it may be well with thee Oh that there were such a heart in this people to feare me and to keepe all my commandements that it might goe well with them and their children for ever Deutrenomy 5. 20. Thou hast thy heart againe when thou givest it to God But here is the difference before thou wert but an unjust professor of it now the Lord hath made thee Steward of it
in our hearts than cold water can heat unlesse it had another principle Contend therefore and strive with the Lord for his Spirit which workes this love who hath declared also unto us your love in the Spirit Secondly desire the Lord to shew you himselfe that Iesus Christ would manifest himselfe unto you And this is the greatest meanes of all to worke love He that hath my Commandements and keepeth them is he that loveth me and hee shall be loved of the Father and I will love him and shew my selfe unto him when Christ shall shew himselfe to you when he shall open the clouds and let you see his beauty his glory Oh then you cannot but love him There is a great difference betwixt the Ministers shewing of you Christ and his excellencies and the Holy Ghosts Though wee could speake with the tongue of Angels yet it would be but as the dead letter to Christs shewing of himselfe When he shall shew you your â—ilenesse his excellency your sinfulnesse his holinesse your misesery his mercies you must needs love him Paul when he had revealed Christ what hee could to the Ephesians he prayes for them that God would give them the Spirit of wisdome and revelation Ephesians 1. 18. As who should say the labour is all lost if you should see no more than I preach You love not a man till you know him your selfe the Lord shewed himselfe to Moses David Paul which made them love him so much Goe therefore to the Lord and pray as Moses Lord shew mee thy glory and beg it earnestly at his hands and that which was done extraordinarily shall be done to thy soule That was but a shewing of the Lord by a right light which is done more or lesse to every one But this is an act of the Lord what shall I doe to it Consider what the Scripture sayes of him what the Saints say of him but most of all what he hath beene to thee See with what patience love and mercy hee hath carryed himselfe towards thee as when we converse with a man out of his severall actions we gather his disposition and so frame an Idea of him in our minde We must humble our selves labour to see our miserable conditions for that will bring love So Paul when he considered that hee was the worst of all it made him love more then them all So Mary when she conceived how unfit she was to conceive by the Holy Ghost she sung that song When we looke on our selves and see our owne sinnes and miseries our love to Christ will bee increased When a man shall have a true apprehension of himself and his misery and can expect nothing but death and damnation and then Christ should come and say no But hee shall live this wounds a mans heart with love Looke on your secret sinnes your relapses your misery by sinne and then on Christs comming with his mercies and favours and you cannot but love him I say looke on thy sinnes weigh them with their circumstances Thinke that after so many adulteries committed against Christ yet that he should say If you will come in yet will I receive you this might shake thee and melt thy heart He that loveth not th 〈…〉 Lord sees not his misery nor that good hee hath by him Strengthen thy faith for the stronger thy faith is the greater will thy love be A strong hand rids more worke then a weake Take a man excellent in all gifts whom thou much admirest yet if hee loved not thee thou wouldest not much care for such an one so though thou feest much excellency in Christ yet thou canst not love him unlesse thou hast a perswasion that he loves thee But how shall I know that he will love me hee hath made it knowne that he is thine and that he is willing to become thy familiar friend GOD hath given him in marriage to thee To us a child is borne to us a sonne is given And Christ himselfe hath shewne sufficiently his love unto thee He hath spent his bloud for thee yea he continually speakes to his Father in thy behalfe yea hee sues to thee for love he loves thee first and sues to thee as the man doth to the woman thou maist be perswaded therefore that he loves thee But I am not fit to be a Spouse to Christ. It is true and he knew that well enough Hee will take thee a Blackamoore and afterwards will put beauty on thee Ezekiel 36. 16. Stand not thou on thy unfitnesse when he is thy Suâ—or But it may be he stands thus and thus affected to such and such persons and how shall I know that the Lord loves mee and is willing to take mee I can say nothing to thee but this and that is sufficient thou hast his generall promise made to all Mark 16. Goe preach the Gospel to every creature There is a generall mandate given to Ministers to preach the promise to all and why wilt thou make exceptions where God hath made none and enterline his promises Wee are commanded to offer Christ to all every one that will come may come and drinke of this water of life freely The offer is generall though but some imbrace it But I want godly sorrow for my sinnes And this is required before we can receive Christ. Yet deceive not thy selfe the matter is not whether thy humiliation be more or lesse only come The promise is made to all that come they shall be refreshed Indeede thou wilt not come till thou art somewhat humbled Thou wilt not flye to the City of refuge till thou art pursued by the avenger of blood But if thou come at all God will fulfill his promise Sticke not so much on the degree of thy humiliation Take a man that hath committed high Treason for which he is condemned and brought to the place of execution ready to suffer but then there is a pardon offered him And take another guilty of the same fact but as yet not condemned and bring him a pardon he is even as joy full as the other for he saw his case was even as bad onely it was not so farre gone and he hath not lived so long in sorrow So some mens sinnes are grosser and their sorrow more violent other sinnes are lesse but yet such as they see them like to damne them they therefore are humbled as truly though not so violently Therefore though thou hast not had so much sorrow as others nor felt those terrours of the Almighty yet if thou hast so much as will bring thee to Christ and make thee sticke close unto him so as thou wouldest not leave him for any thing in the world it is enough thou shalt have him Why then stick you what hinders your faith The impediments must be on Gods part or on your part But it is not on Gods part for his promise is full and large most free
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
comes to see no beauty in himselfe and no help in himselfe and sith God is full of all beauty and all excellencie and all power able to answer our desires in every thing when he comes to see and consider this then he begins to set up God in his heart as the Jvy having no root cleaves faster to the tree so likewise doth he only to God seeing that hee cannot subsist of himselfe and when hee comes to see that hee depends on him for all things he will doe all things for him because all are from him whereas before seeing something in himselfe hee magnified himselfe and so withdrew himselfe and his heart from God And so I come to the next particular viz. What is meant by the power of godlinesse and for that you shall know there is a godlinesse which is not only in words and complements but in deed and truth for it not only puts upon a man a washie colour of perfection but dyes his heart in graine in holinesse and it differs from the other in five things First It is done in the Power when it is not the bare picture where there are not only the outward lineaments of nature but when there is life in it and that you shall know when a man needs not to be called on to good duties but there is a naturall principle of life in him wherby he doth them with facility and constancie as naturall actions of life when likewise he doth grow in them for where there is life there is also growth and when hee doth likewise desire that which may feed it as the meanes which may strengthen him in the doing of it as if a man have life he desireth meat and sleep and when as there is life then the works that come from a man are not dead works and then you have the power of godlinesse it is not a fashion only Secondly It is not true but counterfeit when it is like the true but not the same but wants some particular property that is to be found in the true as that which is counterfeit Balsame which is like the true but wants the power of healing and so likewise a counterfeit drug and a counterfeit jewel which wants that property which the true hath and the want of this you shall finde in the use and in the wearing As a rotten bow is found to be rotten when the arrow is drawne to the head so if a mans godliness be counterfeit and hee unsound it will be discovered in the wearing or in some particular case when he is put to it or tried A Jeweller will finde out the property of a Jewell but an ordinary man cannot doe it but by use the wearing To instance in some particular parts of godliness the love of God if it be true hath these properties that a man loves the brethren for how canst thou love an immateriall holinesse in God if thou lovest not that holinesse which is stampt upon the creature like thy selfe so likewise rectitude and uprightnesse of heart try it by this property which our Saviour Christ makes of it gracious speeches Christ saith that that which is predominant in the heart the mouth will be full of so for keeping of the commandements if in truth they have this property that they be not grievous they will doe them with a naturall delight and inward willingnesse so for taking of Christ by faith every man beleeveth he doth so but our Saviour Christ trieth it by this Goe sell all that thou hast and thou shalt have treasure in heaven so mayest thou try thy self when thou art put to it by losse of goods or credit or otherwise Thirdly It is in the power when it is strong and not weake when a man hath power and strength in doing good duties and hereby many are discovered who have good purposes only which though they be hearty in them for a time yet they want power and strength and this is the case of many which be in the Church who though they have the knowledge of the word of God and approve the truth in their consciences desiring to be saved by the practise of it and so take up many good purposes which yet come to nothing because they want power and strength Consider therefore if thou hast power and strength to performe thy purposes and then thou hast the power of godlinesse but not else Many will say I am but flesh and blood and what will you have me to doe now here wants the power as you may see in the fifth Chapter of Deuteronomy from the 7. verse to the 29 the people there said to Moses That what the Lord should speake to him they would doe it they said then what they thought and what they meant and minded and the Lord saith of them O that there were such an heart in them that they would feare me and keepe my commandements c. They wanted the power though they had good purposes Fourthly If thou wouldest know whether thy godlinesse be in the power or no see whether thou hast not only the shaddow of it but the substance for there is a shaddow with the substance as if thou pray there is a formall doing of it which is as the shaddow but to pray in the holy Ghost not in the voyce of thy owne spirit but out of Gods owne spirit not out of memory or wit but out of thy heart and that an heart sanctified by the Spirit of adoption this is the substance And so to heare for knowledge onely that is the shaddow but to heare for practise that is the substance And so againe for us to preach the Gospel to doe it because necessity it laid upon us and there 's a woe denounced against us if we doe it not as saith our Apostle of himselfe there is the shaddow But to preach with power and authority and not as the Scribes and Pharises with the enticing words of mans wisedome this is the substance Fifthly and finally It is in the power when a man goeth thorough the work a thing is said to be in the power when it is effectuall when a man bringeth it to an end and doth it not by halves so some begin indeed but then they leave the work in the rudiments but if a man have the power hee will break through all difficulties hee will leape over all till he hath wrought out his salvation with feare and trembling And thus having dispatcht the two former particulars I hasten to the third and last of the premises viz. The reasons why some have but the forme and not the power and they are especially these First because the forme is most easie but the power is a matter of more difficulty for the former it doth not call upon a man to cut off his right hand to pluck out his right eye and to denie himselfe in things nearest and dearest unto him as the power doth for it requires a man should
bee without this love to him Now wee come to the third thing the reasons why they are worthy to bee accursed unto the death that Love not the Lord Iesus This may seeme strange and harsh What then becomes of all unregenerated men The Apostle meanes sure such as continue in their not loving the Lord or such as have sinned against the holy Ghost But the former sence I take to bee the best neither is this any strange thing for it is one part of the Gospel There are two parts of the Gospel If you beleeve you shal be saved if you beleeve not you shal be damned Sometimes it is if you repent you shal be saved or if you doe not you shall perish so if you love you shal be saved if you love not you shal be accursed now why should hee pitch on such a frame of words to expresse their condition Because when Christ shall come and bee a suter to us when he shall woe us and offer himselfe to us and wee will have none of him then the Sonne waxes angry When he shall offer himselfe unto us and none will kisse him then hee waxes angry unto the death and they perish in the way The greatest love not answered turnes to the greatest hatred so when the Father sent to call them to the feast that were invited and they refused it this made him wrath when wee shall come to preach Christ to men when this light hid from the beginning of the world shall shine and you shall despise it and contemne it know that now is the axe laid to the roote of the tree God will beare it at your hands no longer Now if a man will not Love the Lord Iesus let him be had in execration yea let him bee accursed unto the death If a man did not keepe the Law he was to be cursed now there was a double keeping of the Law A Legall which answeres the exact rigour of the Law an Evangelicall which is an earnest endeavouring to keepe the Law and to make a mans heart as perfect as may be Now there being more mercy in this there is a greater curse on the breach of it Now Love is the fulfilling of the Law and not to love the Lord is not to keepe the Law and therefore the Curse follows it If a man love not the Lord Iesus it is because he loves something better than him It may be you love your Wealth more than Christ And are you not worthy to be cursed for it It may be you are lovers of pleasure more than of God and doth not this deserve a Curse It may bee you love the praise of men before that of God and is not this to bee accursed Adultery was punished with death and what punishment then is enough for the going a whoring from such a God after such vanties Againe Cursing belongs to Hypocrites Woe be unto you Seribes and Pharisees Hypocrites Matthew 23. Now what a man doth not out of love is done out of hypocrisie which is to doe the outward action without the inward affection as counterfeit gold hath the same stamp and colour with true gold But as wee cast away counterfeit silver and gold set it apart to destruction nayling them up that they may bee knowne so will God deale with such as serve him outwardly without this love to him Love is that which commands all in a man It is as the rudder to a shippe all followes love When a man love not the Lord all go's from him Now when the whole man shall go from the Lord is not such a one worthy to bee cursed yea to bee had in execration to the death If this love of the Lord be so necessary then see what a sinne it is what an execrable thing it is not to love the Lord and what you are to thinke of your selves if you love not the Lord. When Iesus Christ shall bee propounded unto men and this light is great but men doâ— resist it and not embrace the Lord when we see this we should have such a spirit as Paul for this was out of the abundance of his zeale wee should I say bee stirred against such with an holy indignation Act. 17. Doe not I hate those that hate thee Psal. 139. yea I hate them with a perfect hate This thou hast that thou hatest the workes of the Nicholaitans which thing also I hate Revelations 2. And this was a signe of Lots sincerity that his righteous soule was grieved and vexed with the uncleane conversation of the Sodomites 2 Peter 2. If you can see Christ scorned and re jected and his Word slighted and his bloud trampled on and you your selves are not moved with it you are not of Pauls spirit who speaking of some whose God was their belly whose glory was their shame of whom saith hee I have told you often and now tell you weeping that they are the enemies of the crosse of Christ Philip 3. Whence came this but out of the abundance of his love to Christ and mankinde I wish yee would all looke to your selves whether you are in this number or not of those that love not the Lord. This is such a sinne as the curse is doubled upon it And the punishment is but to shew the measure of the sinne Hee thunders not out his curse against him that opposeth the Lord or resisteth him but against him that loveth not the Lord. The Apostle as Moses gets him up to the Mount Ebal and whom doth he curse Even all such as love not the Lord Iesus This Doctrine throughly considered may let in a crevice of light to thee that now thou maist looke on thy selfe as on an execrable thing which God hates and thou maist see GOD even stretching out his power to confound thee yea thou maist see the Gospel cursing thee But what terrour is there in the preaching of the Gospel you will say O much more my Brethren than may bee expressed for the curse of the Law was not so peremptory though we have plaine words for it yet it was not without all condition But God sweares to this curse as if wee were thus cursed if wee would continue not to love him The Law is the proper instrument of humbling yet the Gospel humbles more for sinne is the matter of Humiliation And there bee sinnes against the Gospel yea greater sinnes than against the Law when thou hearest the curse of the Law Cursed be he that continueth not in every thing that is written in the booke of the Law to doe them Galathians 3. You will say you wil go to Christ he shall do it for you But when the Gospel curses such as love not Christ to whom will you goe to love God Another man cannot love for you And if you thinke this be too harsh let this verse sound oft in your eares If any man love not the Lord Iesus Christ let him be
20. Thou that knowest my heart and the secret turnings of it canst beare me witnesse that I love thee Doest thou love his company Love is seene in nothing more than this Doest thou love his presence to walke with God Doest thou observe all his dealings to thee from morning to night refer all still unto him Art thou still in dealings with him Still thou hast something to doe with him there is not an houre that passes thee wherein thou hast not recourse unto him when Christ takes a man unto himselfe hee comes and sups with him Apocalypse 3. Hast thou then this communion with Christ Doth hee sup with thee dwell with thee Now communion stands in speaking to another and in hearing him speake to us When you pray then pray you formally as one that is glad when the duty is over oh if you loved the Lord you would never be better than when you are at prayer And you would goe to prayer as you would goe to speake with your dearest friend So do you hunger after the Word which is the character of Christ his Will his Love-letter Put the case a Woman should have her Husband at the East-Indies how welcome would a letter bee to her from him Therefore Moses that loved God desired to see his glory Exodus 33. to know him better to grow more acquainted with him Now that the Word doth to thee it shewes to thee that glory which Moses saw If you love the Lord Holy-daies and Sacrament-daies would bee as Feast-daies and Wedding-daies for then you meete with God more neerely Doe you then put off your comming to the Sacrament and would you not come neere it for the speech of some and yet will you say that you love the Lord where love is there is delight A man delights in his fellowship whom hee loves whom ye have not seene yet ye love him yea whom though ye see him not yet yee beleeve and joy with joy unspeakable and glorious Doe you then delight in his presence for delight will be in the injoying of that wee love joy followes love To delight in a mans company is that marke of love which cannot be dissembled Dost thou then love the appearing of the Lord Iesus 2 Thessalonians 3. If one should bring you newes that you must goe to the Lord or he would come to you to morrow would this be acceptable newes to you Doth he bring good tidings If a Spouse should have her betrothed husband beyond the Seas and should heare of his returne if she should say that it were the worst newes that could come to her would you thinke that she lov'd him No there could not come a more welcome Messenger to thee than such a one if thou didst love the Lord. Blessed are the dead that dye in the Lord for so saith the Spirit from henceforth they rest from their labours So saith the Spirit not so saith the Flesh. So much the more spirit a man hath so much the more he will say it is blessed and the more hee will pray submittingly for it quickly Indeed a godly man when the flesh is predominant and the spirit under hatches then he may be desirous to be spared a while oh spare me a little as the Spouse may sometimes wish her Husband deferring his comming when she is not fit to receive him the house is not ready not cleane enough A Crowne of Righteousnesse saith the Apostle is laid up for all them that love the appearing of the Lord Iesus 1 Timothy 4 8. And the second time shall Christ appeare to salvation to all them that look for him Hebrews 9. Art thou then one that lookes for Christ that desires nothing but union with him hee will come to thee to thy salvation If men looke not for him will hee come to them to salvation It may be in some disease whâ—n thou canst take no pleasure in the world you wish that you were with Christ. Nature may have a great hand in this But in thy youth in the midst of all worldly contents when thou art in thy pleasant Orchard with thy Wife and Children about thee having what thy heart can wish canst thou say then Now would I most willingly leave all these to goe to Christ when you prefer his company above all things count that delight the best that comes from communion with him then thou lovest the Lord Iesus Love is exceeding bountifull apt to doe much for the Lord and to suffer any thing gladly The Apostle in the first Epistle to the Corinthians Chapter 13. sets downe many excellent properties of Love she that loved Christ had a box of Oyntment it may bee it was the best thing shee had it may bee it was all she had yet she bestows it on Christ. So Abraham when God would have his Sonne hee go's willingly about it not formally not out of necessity but he rose up early to doe it It may bee there will come a time when God shall need thy Wealth it may be thy Credit Now you can deny him nothing if you love him So Dalilah would not bee perswaded that Sampson loved her so long as hee kept backe any thing from her If there bee any thing so neere unto thee as thy life and it bee told thee that the Lord hath need of it he shall have it Thou wilt say It was a wise action of David to poure out that water as an offering to the Lord which he so longed for and obtained with the hazard of the lives of three of his Worthies As when a man hath a good bit he will send it to his friend so in another place he would not offer to the Lord of that which should cost him nothing 2 Samuel 24. But what can I bestow upon the Lord thou wilâ— say If thou art a Preicher preach the Gospel foâ— Christ so every man in his calling let him do somewhat for the Lord and if he shall call for by life let it not be deare unto thee And as love is thus bountifull so it seekes not its owne 1 Corinthians 13. And now how f 〈…〉 will bae found hat love Christ wee may well complain with Paul All men seeke their owne and â—one the things of Iesus Christ Philemon 2. Paul that loved the Lord how was hee affected hee regarded oâ— himselfe tooke not care what should become of himselfe hee tooke the care of all the Churches upon him Who is offended and so by taking offence fals away and I burne not Art thou a Minister and lovest the Lord Iesus thou wilt not be so carefull for a living and that it be a convenient one but thou wouldest preach as Paul though for nothing for every man might doe much for the Lord if he sought the things of the Lord if hee did plod with himselfe how to bring advantage to Christ. And then if this should come in if I doe this I shall hinder my estate lose my friends it would be
you take Christ you shall be happy you shall be saved But if you will not love him and imbrace him you shall be damned Therefore thinke not that there is nothing but hony in it yea there is a sting that followes it if it be neglected Ministers are not to goe a begging in offering the Gospell but are as Ambassadors of the Lord of Heaven If men will receive our message so it is otherwise the dust which we shake off from our feet shall be a witnesse against you that so God will shake you off God will not have his Gospel refused his Son despised and therefore he counsels us to kiss the Son lest he be angry and wee perish all in his wrath Psalm 2. Though hee be a Lamb and have behaved himselfe meekly amongst us yet if wee provoke him wee shall know that he can shew himselfe a Lyon If hee be not entertained in the still voice he will come in fire in a wind that shall rend the rockes in sunder Thus he describes himselfe One that hath feet like burning brasse out of whose mouth proceeds a firie sword Revelation 1. Moses went first to Mount Gerizim to blesse the people and if that would not move them he go's up to Mount Ebal and thence curses them so the Apostle before exhorts perswades them to the love of Christ but if they will not imbrace him on fair termes he tels them what shall follow they must be accursed But what if I take not the Lord at this instant I hope this curse will not befall me It is true we cannot say so for while this time lasts wee are still commanded to offer Christ yet there will come a time when there will come forth a Decree which shall never be revoked Take heed therfore for this is very dangerous The Lord will not suffer his Gospel to be abused or neglected when once the Husbandmen refused the Son they were presently cast out of the vineyard Mat. 21. This offends God more than any sinne that wee can commit To refuse Christ offered is worse than drunkennesse theft adultery or the like which men count the grossest sins My people would none of me therefore I gave them up to their owne hearts lusts This refusing him made him swear that they should never enter into his rest As the Gospel offers greater favour than the Law so swifter damnation attends the neglect of it My brethren take heed that you receive not the grace of God in vain While it is called to day harden not your hearts yea take heed of refusing it now For you know not whether this offer may ever bee made you againe and if it be thou knowest not whether thou shalt have the grace to receive it or no. Know that the same Gospel is a savour of life unto life to such as receive it but unto the others of death unto everlasting death But the Gospel is continued still It is true but how many are there that live in the congregation and are never a whit the better though they hear the Word daily because by the contempt of it it becomes the savour of death to them and their hearts are hardned so that they shall never receive good by it FINIS Good Reader if thou wilt see the reaches of a devout soule after this love of Christ expressed in these pious Sermons reade this Soliloquy following A SOLILOQVY OF A DEVOVT SOVLE TO CHRIST PANTING AFter the love of the LORD IESUS O Thou Love of all loves thou chiefest of ten thousand thou lovedst me before I was thou dost love me when I am thou doest love me if I bee thine when I am here no more Thy Loves are better then wine but mine are worse thē gall and wormewood Thou lovest mee who deserve lesse then nothing I love not thee who deservest more then all things I have hid my selfe from thee as Adam yet thou hast pierced through the darke cloud and loved me Thou hast opened thy selfe in the face of my soule yet in the sight of this Sun I have not loved thee No basenesse of mine hath closed thy eyes and kept thy heart from me yet every base pleasure and pleasing lust hath kept my heart and eye from thee Without my love to thee I cannot have my happinesse applyed and enjoyed It is Faith that marries thee to me but this faith must worke by love or my marriage will end in a fruitlesse barrennesse and faithlesse separation Hitherto therefore I have loved thee but for lust not for love I would have thee save me but I would not honour and please thee I can thus think of my disloyalty towards thee but thou knewest it before I thought it and more then I can speake or thinke Thou doest thinke thoughts of love and peace to me but I minde the abuse of thy love and the too late repentance of thee upon my owne termes How can I be acceptable to thee My Love my Dove my undefiled Thou spreadest out thy hands and art ready for blessing me but if I open my head heart hand I am apt to receive nothing but Anathema Maranatha from thee Can love come to enmity heaven to hell I am hell my Lord thou art heaven I am hatred thou art Love Thou shewest hatred yet in my wisdome am I very enmity Can I then expect either to have the blessing of Love or to avoide the curse of not loving Oh shew me thy face for it is comly Thou hast often shewed me thy riches and I have loved them but oh shew me thy selfe that I may love thee I have seen by goodnes mer cy compassion merit salvation and have cried out My blessed Iesus make these mine Now let me see thy selfe that thou my beloved mayst be mine and all those riches in thee From the sight of thy riches I have desired to preserve my selfe from seeing thy selfe I shall desire to draw neere to thee and to cleave to thee for ever O thou whom my soule desires to love shew me then where thou liest at noone that I may see thee I know where I shall finde thee at the night of my life I shall finde thee sitting on yonder throne ready to say either Come ye blessed or Goe yee cursed I doe not know whether so short a view shall bring me to heare either the one or the othre Shew me then where thou liest at this my noone Now thy Sun doth shine upon this my tabernacle and I have some time to behold thy beauty that I may be in love with thy person where then shall I finde thee if I looke to mount Tabor I see thee in glory and I cannot but love thee for that If I looke to the garden I see thee lying on the cold ground sweating drops of bloud for mee and I cannot but love thee for that If I looke to Golgotha I see thee nayled to the Crosse and thy heart broached that I may drinke thy
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
it doe not raigne in the Saints yet doth remaine and dwell in them for proofe whereof see this place of Scripture If any man thinketh saith Saint Iohn that he hath no sinne hee is a lyer and there is no truth in him The truth whereof will be seene in these things clearely 1. Because our knowledge is imperfect and therefore every grace is imperfect as our faith and so our love and therefore much sinne must be in a man in as much as his grace is not perfect 2. The flesh lusteth against the spirit therefore it is plaine there is sinne in us yea so much that often times it even captivateth us 3. Wee have in this life but the first-fruits of the spirit now when wee shall have it in fulnesse we shall have no more than enough therefore having now but the first-fruits of the spirit Mortification and Sanctification sinne is not wholly abolished in the Saints in this life but doth dwell in them The reasons hereof are 1. To humble us and to make us see what is in our hearts and to make us know that the Lord bringeth us to the holy Land therfore God sometimes left the Israelites to try them and so hee troubled Hezechiah to know what was in his heart and so he sent a Messenger of Satan to buffet S. Paul lest hee should be exalted above measure through aboundance of Revelations and so the Lord doth deale with every Saint 2. That Christ may be acknowledged for if wee had no sinne in us we should not acknowledge the benefits of his mediation so much as now wee doe All are shut up under sinne that he might have mercie upon all Rom. 3. 9. 11. 32. that is that it might be manifested and declared that they are saved meerely by the mercie of God in Christ as is said Rom. 3. 26. Otherwise wee should not rightly value our justification and sanctification but seeing him subduing pardoning our sinnes wee see what need we have of him how that we are lost without him 3. That wee might exercise our faith 1 Ioh. 3. 2. Wee are the sonnes of God but it doth not yet appeare what wee shall be c. So God hath hid his children under basenesse that their faith might be exercised for things we see we may easily beleeve but faith is of things not seene therefore God doth as men doe hide Jewels under base places where men would looke least for them wherefore wicked men stumble and are offended at this because they doe not beleeve it and therefore it is made an article of our faith that we need and beleeve the remission and forgivenesse of sinnes But let us apply it 1. This should teach us not to be discouraged for those infirmities that are in us for there are such in every Saint Sinne is a guest to evill men but a theefe to the godly which they would not have come in their hearts so it is one thing to weare a chaine as an ornament and another as a fetter to restraine them therefore the godly ought not to be discouraged but to assure themselves they are under grace 2. Wee must not censure men for the slips and falls wee see in them for wee must remember that sinne dwelleth in them we must not presently judge them to be hypocrites Be not many masters saith S. Iames that is censure him not for he standeth or falleth to his owne Master Rom 14. 4. 3. This should teach us to be watchfull and not to think our labour is at an end when we are in the state of grace for sinne still dwelleth in us and though we have the victory over sinne one day it will fight against us the next day as in a garden the weeds will grow because the roots are not quite plucked up and taken away so sinne is in us and therefore we must think it will fight against us and vex us and therefore I say let us renue our strength Now for this we must doe these two things First weaken sinne Secondly pray to God to make us watchfull And so I have also done with the second doctrine Againe from the latter part of these words or reason of the promise made unto them in the former part of this verse that sinne shall not have dominion over them because they are not under the Law but under grace I gather this conclusion viz. That the way to overcome sinne is to get assurance of the love and grace of God and that it is forgiven them the reason why the Apostle promises them sinne shall not have dominion over them is because they are not under the Law but under grace that is they had assurance of Gods love and that their sinne is forgiven them this is proved from that Faith purifieth the heart and You repent and beleeve the Gospel Now the reasons hereof are these foure especially 1. Because it is the meanes to get the spirit without which no sinne is forgiven which commeth by faith for it is not recieved by the law for so saith the Apostle Received you the spirit by the works of the law or by the hearing of faith Gal. 3. 2. Secondly it is the way to make us beleeve the promises to make us beleeve that wee are transformed into a heavenly nature for when wee beleeve the promises are true that works love in us and love transformeth us into the divine nature without which no sinne is overcome Thirdly because hereby wee are able to resist the tentations which are either for the enjoying of good or fleeing of evill so that these promises propound more good than sinne can harme sinne threatned the losse of outward things but the promises propound eternall life which is better than all things else in the world Fourthly because we doe delight in God for when wee doe beleeve in God that our sinnes are forgiven us in Christ then we looke at God as on a mercifull Father and then wee cease to delight in the world and we begin to delight our selves in the Lord. The use hereof is first for direction to teach us the way how to heale a sinne and that is to get assurance that it is pardoned and forgiven for legall terrours doe not heale a sinne but it is faith that purifies the heart and purifying pacifies it As a Traytor will not come in when hee heares a proclamation out for his death but when he heares he shall live and be pardoned this makes him to come in so we when wee onely fix our eyes upon the legall terrours shall not heale our sinnes but when wee beleeve they are pardoned this heales them But sorrow and a broken heart are required for sinners to be assured of their forgivenesse This sorrow is not so much commanded but it is that whereby God prepareth his servants hearts to make them see what need they have of pardon and so they may ask pardon but
1. Hence then to make some use of it wee may learne not to deceive our selves to think we are in the state of grace when we are not for if wee did truly beleeve our sinnes are forgiven us wee would be healed but if we have the same lusts and keepe the same company which we did when wee were not changed it is a meere delusion whatsoever we say or think And thus much for the third point too there yet remaines one more wherewith wee will conclude the whole text and that we may draw from the contrary to what the Apostle here saith and indeed it is implyed though not exprest for if sin have no dominion over them that are not under the law but under grace then on the other side must it needs be as true That Whosoever is under the law sinne hath dominion over him that is Hee that refraineth sinne onely for feare of the law and of judgements sinne hath dominion over him this is the case of them that refraine sinning onely for feare and for the salvation of their soules or for educations sake which have beene brought up in good families or such as repent upon some amazement like the bulrushes which hang downe their heads onely while the shower lasts And that First because all such as are not under grace but under the law have not received the spirit which commeth by hearing the Gospell and no creature can change one creature into another as lead into gold or a Wolfe into a Lamb unlesse it be by Gods spirit Secondly to such Gods service is burthensome and violent motious last not long they are weary in clambering up an hill all naturall motions are swifter at the last than at the first but these are like the Israe it es who after a time would have returned into Aegypt againe Now then to end all with the time let us 1. Be exhorted not to abstaine from any sinne for feare of punishment but consider whether thou wouldest serve God for Gods sake although there were neither heaven nor hell it must be our meat and drink which men would doe though there were no punishment for the omission of it Blessed is hee that hungreth and thir steth after righteousnesse 2. Hence we may learne not to deferre repentance till death sicknesse crosses or age comes then it may be you would not sinne though with Balaam you had your house full of gold and silver for it 's not the abstinence from sinne that God loveth but the change of the heart Amaziahs heart was not right though he walked in all the wayes of David There are men that have made a covenant with hell and death but God will disanull that covenant or it will be but equivocall many have sworne in their sicknesse never to commit sinne again which afterward they have committed again with greedinesse many have dyed in the same without repentance 3. Labour to see your selves doing duties with as much love as you can and with as little feare because perfect love casteth out feare And so beloved I have given you a briefe survay of the severall points contained in this portion of holy Scripture wherefore if you know these things happy are yee if yee doe them FINIS THE DEFORMED FORME OF A FORMALL PROFESSION OR The description of a true and false Christian either excusing or accusing him for his pious or pretended conversation Shewing that there is a powerfull godlinesse necessary to salvation and that many have the forme but not the power thereof In handling whereof These three things are plainly and powerfully explained and applyed 1. What godlinesse is 2. What the power of it is 3. What be the reasons why some have but the forme thereof together with the meanes and marks both how to attaine and to try our selves whether we have the power thereof or not By that late faithfull and worthy Minister of Iesus Christ JOHN PRESTON Doctor in Divinity Chaplaine in Ordinary to his Majestie Master of Emanuell Colledge in Cambridge and sometimes Preacher of Lincolnes Inne Not every one that saith unto me Lord Lord shall enter into the kingdome of Heaven but hee that doth the will of my Father which is in Heaven Math. 7. 21. Pure religion and undefiled before God and the Father is this to visit the fatherlesse and widowes in their afflictions and to keepe himselfe unspotted of the world James 1. 27. Printed 1641. THE DEFORMED FORME OF A FORMALL PROFESSION 2 TIMOTHIE 3. 5. Having a forme of godlinesse but denying the power thereof OUR Apostle S. Paul doth in these words give us a part of a description of wicked men in the latter times he bringeth them in by way of prevention or objection or answer to an objection as if some should wonder that there should be such kinde of persons in the Church as hee in the former verses had described Covetous boasters proud blasphemers disobedient to parents unthankfull unholy c. doe these live as the Church do's Doe these retaine the Sacraments and the like Yes saith the Apostle they doe wee cannot denie it only this They have a forme of godlinesse but c. So that the point of doctrine arising from hence doth plainly appeare even at the first sight to be this viz. That there is a powerfull godlinesse necessary to salvation and that many have but the forme not the power thereof Now there be three things to be explained in opening of this doctrine to shew 1. What godlinesse is 2. What the power thereof is 3. The reasons why many have no more but the form therof For the first that you may the better conceive what Godlinesse is I will first shew you what it is not First then it is not bare nature but that godlinesse which God requireth of all men is more then so God indeed hath commanded nature yea even corrupt nature to bring forth many fruits of godlinesse as much abstinence from pleasure much patience much temperance and such like which are all very beautifull in their owne Spheres but because they come not from God nor his Spirit of sanctification or because they have no respect of God therefore they are not godlinesse neither doth God regard them Secondly it is not the act of religion proceeding from selfe-love though offered to God in regard that men see that God is the governour of the world that he hath the keyes of heaven and earth and men may doe much to God for such respects using him as a bridge to get to heaven by making themselves their utmost ends and therefore this is not godlinesse but what is it then you will say Thirdly it is a divine grace infused into the soule by God whereby a man followes God loves him magnifies him sets him up in his heart above all and manifesteth this in his life and the whole course of it doing all for him and to him and it is thus wrought When the creature
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
most unapt in a word that wherein we doe every day set our hearts streight before God in al things This is the very Life of Religion and in this we must be very frequent and fervent binding our selves with an inviolable resolution to keep a constant course in it but of this there is no doubt The next is Publique Prayer of which because it is more questioned and not received by all with that Reverence it should I wil adde a word or two of it and conclude That a set Forme of Prayer is Lawful much need not to be said the very newnesse of the contrary opinion is enough to shew the vanity and fâ—lâ—enesse of it It being contrary to the Judgment of approved Councells Learned Fathers and the continual Practise of the Church Tertullian who lived not much above an hundred yeares after the Apostles death saith in his Booke de Oratione Premissa Legitima ordinaria Oratione Ius est superstruendi Petitiones c which sheweth that they had some ordinary set allowed Prayers to which afterwards some were added at more Liberty In Origen's time who lived very neere Terâ—ullian's time It is evident that there were set Foâ—mes of Prayer â—sed in the Church for in his 11th Homily upon Ieremy he â—epeath and expoundeth some passages of them upon which â—ccasion Illâ—ricus saith Tunc temporis certas quasdâ—m formulas orationum sine dubio habuerunt Basil in his 63. Epistle saith that in his time there were Letanies used in the Neocesarean Churches and Ambrose in his time affirmeth Vsum Lae. taniarum ubique esse frequentem Constantine the Great prescribed a set Forme of Prayer to his Souldiers set downe by Eusebius in his fourth Booke And Calvin in his 83. Epistle to the Protector of England saith that he doth greatly allow a set Forme of Ecclesiasticall Prayers which the Ministers should be bound to observe But as I said before of the lawfulnesse there is little question That which is chiefely to be reprehended is of a secret disesteem of publique prayers By reason of which many neglect to come to them and they which doe doe it in a perfunctory and overly manner which is an extreame fault Better were it that men would come to this disjunction either it is lawfull to use them or not if not why doe they not wholly abstaine and if they be lawfull why doe they not use them constantly and in a reverent and holy manner One thing there is which if it were well considered would breed in the hearts of men another esteem of our publique prayers then there is And that is that besides the end of obteyning the things we want wherein yet publique prayer hath the promise there is another end in praying and 〈…〉 t is to worship God and to performe a service to him for proving of which there are two places of Scriâ—tuâ—e un-answerable Luke 2. 37. Hannah worshipped God by fasting and prayers the word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wâ—iâ—h is the pâ—oâ—er word for worship Acts 13. 2. They ministred to the Lord and fasted the word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the word Lituâ—gy is derived This me thinkes should breed in the hearts of men a reverend esteeme of this duty Besides how straight is that which is objected against the lawfulnesse of it as that the Spirit is sâ—inted when wee are feâ—tered with words appointed Answ. The freedome of the Spirit stands nâ—â— so â—uch in the extent of the words as the intensnesse 〈…〉 they are uttered Besides if this argu 〈…〉 swell against conceived prayer for if he 〈…〉 ger spirit then he that prayeth there is to 〈…〉 restraint Againe it is objected that we cannot pray for occasionall necessities Therefore we bind not only to a set forme but men may and ought to use besides private prayer wherein we may expresse our private accidentall and particular occasions And if they be more publique there are prayers before and after Sermon wheâ—e in the Minister is left at more liberty And if it be yet more generall belonging to the State or Church we adde it to the pâ—blike prayers as it is in the Gun-powder-treason times of War dearth c. But there needs not much be said to convince the judgement that which is chiefely to be desired is that they may be better observed and more esteemed especially seeing our publique prayers be holy and good and which should be a greater inducement the Church hath commanded them And if the Church be to be obeyed in indifferent things as it is much more in appointing of Gods owne Ordinances And if a set forme of prayer bee lawfull then the Lords Prayer must needes excell being dedicated by Christ himselfe and is therefore to bee more frequently used and withall Reverence both in minde and gesture Nor doth this want the practise and approbation of the Auncient it is Cyprians speech Quanto efficacius impertramus quod petimus Christi nominae si ipsius Oratione petamus And Saint Augustine Disce et retinete orationem Dominicam et inter omnes sanctos Consono ore proferatis Thus if we shal shew our selves affected as Receivers in using both publicke and private praier we shall find that successe which Iohn and the rest found who of his fulnesse received Grace for Grace FINIS Doctrine 1 What love is in generall How love shews it selfe The kindes of Love 3 4 1 The qualities of Love 2 3 2 What this love of the Lord Iesus is Esa. 9. Luke 〈◊〉 Iohn 3. 16. Rom. 8. 2 Cor. 1. 20. 2 Cor. 5. 3 Why they are worthy to be cursed that love not the Lord Iesus Marke â—0 1 Reason Psal. 2. Mat. 22. 2 3 5 Vse 1. It is a great sin not to love the Lord Iesus Ob. Sol. Signes of Love 1 2 3 4 5 Point Vse 2. Try whether what you do is out of love Notes of triall of this love of the Lord Christ. 1 2 Rev. 13. 3 Iohn 4. 1 Cor. 13. Acts 20 24. Col 1. 11. Acts 5. 4 Psal. 4. 2 Chron. 7. 14. Hos. 7. 14. 5 Ob. Sol. Ob. Sol. Ob. Sol. Ob Sol. Ob. Sol. Ob. Sol. 6 Ob. Sol. Ob. Sol. Acts 17. 9 10. Vse 3. To humble our selves for want of this love 1. The reasons wee have to love the Lord. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. 2 4 5 6 7 8 Ephes. 3. 4. Vse To exhort us to love the Lord. The advantages which arise from the love of the Lord Iesus 4 5 Meanes to love the Lord. Mat. 18. 1 Ob. Sol. Quest. Answ. 1. 2 3 4 Ob. Answ. Coloss. 1. 8. John 14. 21. Ob. Sol. 3 Jerem. 2. 4 Esay 9. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. 5. 2. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. 1 Wherein grounded love doth stand 2 3 Ephes. 3. The object on whom our love must be set 2 3 Of the curse of those that love not the Lord Iesus Ob. Answ. Vse Ob. Answ. Ob. Answ. Doct. 1. Reas. 1. Vse 1. Object Answ. Vse 2. Vse 3. Vse 4. Doct. 2. 1 Ioh. 1. 8. Reas. 1. Reas. 2. Reas. 3. Vse 1. Vse 2. Vse 3. Doct. 3. Reas. 1. Reas. 2. Reas. 3. Vse 1. Object Answ. Quest. Answ. Motive 1. Object Solut. I say 55 9. Motive 2. 1 Tim. 1. 15. Motive 3. Motive 4. Motive 5. Motive 6. Motive 7. Motive 8. Object Answ. Vse Doct. 4. Reas. 1. Vse 1 Vse 2. What godlinesse is not What godlinesse is What is meant by the power of godlinesse Five differences betweene the forme and power of godlinesse Reasons why many men have but the forme Vse 1. 1 Cor. 1. 29. 30 Rev. 7. 12. Vse 2. Eph. 3. 13 〈◊〉 Ver. 20 21. Eph. 1. 19. Vse 3. Luk. 24. 49. How to get the power of godlinesse Vse 4. Five marks whereby to know whether wee have the power of godlinesse or no. John 15 2. Plin. Praefat Hist. Natural D. W. 2 Leaves in some places Gen. 3. 14. The fiâ—st parâ— 1. In regard of his person 2 〈◊〉 regard of his Offices 3. I◠〈…〉 d of his Râ—ghâ—â—ousâ—esse 4. In regard of his Effect 1. Reasons from Christ. 2. From our selves Quest. Answ. Vse 4. Simile Objecti Object Aâ—sw Object Answ. Corol. 2.