The true Picture of john Preston, Dr. in Divinity, and sometimes 〈◊〉 of Lincolnes-Inn. THE FULLNESS OF CHRIST FOR US. A Sermon preached at the Court before King JAMES of blessed memory. By JOHN PRESTON, Dr. in Divinity, Chaplain in Ordinary to his Majesty, Master of Emmanuel College in Cambridge, and sometimes Preacher of Lincoln's Inn. Offendunt homines non cum Christi multa dicurt, sed cum addunt sua: sic quippe incidunt ex multiloquio in falsiloquium. Ambr. LONDON, Printed by M. P. for john Stafford, dwelling in Blake-horse-Alley near Fleetstreet. 1639. THE BOOKSELLER to the learned and godly Reader. COurteous Reader, you know better than I, that the Church hath been pestered with writings falsely fathered upon men of renown. There is scarce an Age in which many instances are not given. Not only Fathers, and Counsels, but Historians, have been stuffed from other men's Pens with adulterine conceits. The Devil knows that as Laban's sheep have conceived by the eye; so men have been apt peremptorily to conclude from the opinions of their great Masters: And men have so cleaved to the persons of men, that they have catched up all shreds that have fallen from them with admiration and resolution to follow them. This hath been very offensive: it hath stained the dead, and corrupted the living. It is not therefore always safe to trust posthume writings, and to say, This such a man held, because we find it in the Books published under his name when he is dead. Yet is there an excellent use of such Works of good men, as may truly be affirmed to be theirs, though time have brought them forth, when their owners have inhabited their eternity. Now Books are of excellent worth (not to satisfy some greedy Tradesmen, who know how to value them for themselves, though otherwise they care not two pence for the Author, when their own turn is served,) but to take up, and gain, the eyes, hearts, and times of many, who would read none except they can read new ones. This here presented is certainly the Authors pretended: though not for every word (for I cannot promise that, from a Copy which hath passed through many hands) yet for the fu●●●●stance, and sense: and it is as certain that it is new, and so, apt to invite unto it as a new fashion. It is wondered that it is so new, when many of the same Authors are so old. It surely might have been set in the front both for age, and worth. It was preached before many of the rest, and savours of the Authors learning, modesty, piety, and affection to jesus Christ, and his Church with us. But though it hath been formerly neglected, yet now it is tendered in the Authors own words and hearty affections, so near as I could. You may see in it a glimpse of the full glory of Christ, and of that use which we make of him, as we must receive him to salvation. If it may do any service in the Church, I, into whose hands it hath fallen, am glad. If not, yet I beseech you, accept of my good meaning, and be to me, as I am to you, a Christian, aiming more at the glory of Christ, and peace of the Church, then at my own profit. Farewell. john Stafford. The sum of this Sermon is this. 1 It propounds the fullness of Christ. 1 In respect of his person 2 In respect of his Offices uncreated. created. 1 As a Prophet. 2 As a Priest. 3 As a King. 3 In respect of his righteousness. 4 In respect of his effects. 2 It maintains it above the fullness in the Saints 3 It applies it by four Corrallaries. Therefore 1 We must be invited to come to him. 2 We must answer it with full affections. 3 We must be satisfied with full Christ. 4 We must comfort ourselves with the fullness of Christ, against the fullness of sin. 4 It propounds this fullness of Christ for us, Which we must receive if ever we have it. 5 It applies it for direction of 1 judgements about the receipt of Grace. 2 Practice. 1 In not deferring our repentance. 2 In not being idle though we are receivers. 3 In going to him from whom we receive. 4 In being affected as receivers. 1 With thankfulness for all receipts. 2 With humility because we are receivers. 3 With begging grace by prayers both Private, Public whereof Liturgies. Setformes. Esteem of them. THE FULLNESS OF CHRIST FOR US: Or a Sermon upon JOHN 1. 16. Of his fullness we have all received grace for grace. SAint Augustine seems to stand amazed at the mystery which appears in this Chapter. Detonare ab alto. Calvine saith, that God doth hear Thunder from on high. junius saith, that he was never struck with an apprehension of the Deity, till he read this Chapter: affirming it to be the first, and chiefest cause of his conversion from Atheism, to a sincere embracing of Christianity. And in all this Chapter, I find no richer and fuller sentence than this, which describes Christ's fullness for us: Of his fullness we have all received grace for grace. You may be pleased to observe with me three parts. 1 A fullness given to Christ. 2 Not a repletive fullness here, but a diffusive fullness: that is, not shut up in his own banks, but running over for our benefit and use. 3 These receipts are amplified from the variety of them, Grace for grace. That is, Christ hath given us for all the graces which he received of his Father for us, graces answerable. As the Seal is said to give to the Wax Print for Print, Character for Character: or as the father is said to give to the child, limb for limb, member for member, (though not of the same bigness and proportion:) so doth Christ to us in grace and truth. So that here is a full shop, and many buyers, and receivers; choice of Wares and precious Commodities: or rather (to use the Scriptures phrase) a full Table, many Guests, and variety of Dishes, of his fullness have we all received grace for grace. Note first, Fullness is given to Christ. that fullness is given to Christ, and that in four respects: In regard of his person, of his offices, of his righteousness, and of his effects. In regard of his person he is full, In person. with an uncreated fullness. Moses could have no communion with this fullness, but with his back 〈◊〉 the effects of 〈◊〉 Deity 〈◊〉 in him are not only the effects of his Deity, as then; but the Deity itself, which is said to dwell in him corporally, Col. 2. 1. or personally in his incarnation. He is full with a created fullness, with all created and excellent good things, john 1. which St. john reduceth to two heads: first grace, which comprehendeth all the beauties and perfections of the will: secondly, truth, which comprehendeth all the virtues of the understanding. In regard of his offices, In Offices▪ as a Prophet he is full of all treasures of wisdom and knowledge. So that all light that the world ever had, came from him as a Prophet. All the mysteries that ever were declared to Saint Paul, and Saint john, came from him. All the revelations of Adam, Noah, Abraham, came from him. Thus all received their light from this Sun, which from the very first moment of time, shone to the dark world, without setting (more or less) though the darkness comprehend it not. As a Priest, he is full of favour with God, whereby he hath audience always: full of compassion to men whereby he is ready to entertain any suit or suitors: full of merit, by which he is able to prevail in all his requests and intercession. As a King, he is full of authority. All power is given him both in heaven and earth. He is full of strength to defend his servants, and resist his enemies, till he hath made them his footstool. Lastly, he is full of royal munificence, whereby he is ready to supply to the wants of all his servants, and to give them in the end a full recompense of reward. In regard of his righteousness, In righteousness. this fullness is attributed to him: he is full of all righteousness, original, actual, active, passive, general, and particular in all habits: whereby we have this benefit; first, that he that was so full himself, is able to help us, if we want love, faith, or any other grace: Secondly, by this we know what a mediator we have to deal with, even with one full of love, patience, compassion, which may invite us to come unto him: Thirdly, that though our righteousness be weak, and small, yet in him we are complete. Col. 2. In regard of his effects and works, In effects. this fullness is given to him, that there is scarce any action which Christ ever did, but you shall find a fullness in it. At the first miracle he ever wrought, he filled six water pots with Wine. Afterwards he filled five thousand Guests with five loaves and two fishes. So he filled the nets with fishes, so as they were ready to break: and (which is the best fullness) he filled his Disciples with the Holy Ghost on the day of Pentecost, and after when they were said to be full of the Holy Ghost. Thus is there a fullness given to Christ: Why fullness is given to Christ. and there is reason for it, both in respect of himself, and in respect of us chiefly. In respect of Christ himself, In respect of himself. he was the chief corner stone; and therefore reason good that he should be the fairest of the building. He was the Prince of our salvation: therefore meet it was, he should be like Saul, higher by the head and shoulders, yea, fully exalted above all Principalities and Powers. In respect of us chiefly, In respect of us chiefly. & our emptiness; that with his fullness he might replenish us and our vacuity. Otherwise we could neither have seen, nor received it of him. Not have seen; for the glorious beauty of the Divinity was too bright for us to behold. Therefore it is reason that it should be put in the Lantern, and veil of Christ's humanity, that we might behold it. Neither could we have received it: for the Deity is an unaccessible fountain: therefore it is reason that Christ's humanity should be a Cistern to receive it for our use, & model. O●. 〈◊〉 It may be you will say that S. Stephen, betwixt Christ's fullness, and others. & other Saints are said to be full of the Holy Ghost as well as Christ; How then do these two fullness differ? Sol. I answer, that they differ three ways. First, others are said to be full according to their measure, joh 3. but Christ above measure. As a little dish may be said to be full as well as the Ocean: so they are filled according to the narrowness of their present capacity. Christ was full according to all dimensions, length, depth, breadth, and height of fullness. Secondly, plenitudo 1 vasis. 2 fontis. there was in them a fullness of the vessel, but in Christ, a fullness of the Spring. In them was a derived and participated fullness, in Christ a fullness of a fountain proceeding from himself. This is well expressed by the Schoolmen, Igni● Ignita. when they say, that Christ's, & the Saints fullness differ as fire, and things set on fire. The fullness of the Ocean is too little to express it: for if you take a drop or two from it, it is so much the less: but the fullness of fire is such, as though you light a thousand Torches at it, it is not diminished. Thirdly, their fullness was in them comparatively; Saint Stephen was full in comparison of other lesser Saints: but in Christ it is an absolute fullness without limits, or comparisons. What shall we now deduce from hence for our Application. benefit? Four consequences. We are invited to come to Christ to take of his full heap. First, that we ought to be invited to come to Christ to take of his full heap. This Incentive Saint Paul often useth to inflame the desires of the Gentiles to come to CHRIST, even the riches of that fullness which is in him, which in the fullness of time was exposed to all comers; which was hidden before, but now (as he saith) fully revealed; seen before, but in types and shadows, now with open face; before preached to a few, now to every creature under heaven; before given by his Spirit, by drops but now he that ascended up on high, and led captivity captive, hath so received for, & given gifts unto men, that he hath filled all things. Let us therefore be exhorted, when we hear of such a fullness, not to take the grace of God in vain, but labour to have our parts therein, that, with the Corinthians, we may be made rich in Christ, filled with all knowledge, and every grace. Content we not ourselves to know this only, (for that is our common fault to rest in the notion of such things without practice) but go to Christ as Bees to a Meadow full of flowers, as Merchants to the Indies, that are full of Wines and Spices, that you may experimentally feel yourselves return from him full fraught with treasures of truth and grace. In other things fullness invites us much; Joseph's full Barns drew jacob and his sons down into Egypt. Canaan was a land full of milk and honey, & that invited the Israelites to seek it. Solomon's abundance and fullness of wisdom invited the Queen of Sheba to come out of the South to his Court. In every thing, fullness doth much allure, and affect. The Covetous man though he spend but a little, yet he delights to take it from a full heap. De pleno tollere acerno. How much more than should the fullness of Christ work in us, seeing there is in him not only a repletive, but a diffusive fullness; not only plenty, but bounty? But, alas, if we look to the actions and lives of men, we shall find that they seek a fullness in every thing else almost. A fullness in pleasure and delight; a fullness in honour and preferment; a fullness in profit and worldly incomes; but this full honeycomb is almost every where despised. But happy is he the bend of whose heart God hath turned the right way, to seek a fullness of faith and wisdom, a fullness of the holy Ghost. Happy he, who cares not to be empty of other things, so he be full of these; to be a loser in other things, so he be a gainer in this. Such an one hath indeed chosen the better part which shall never be taken from him. Secondly, We must answer the fullness of Christ with a fullness of affection. we should therefore answer the fullness of Christ with a fullness of affection fully to believe, and trust in him, fully to love and adore him, fully to joy and delight in him. For it is good reason that the affections should be answerable to the object. A little excellency deserves at our hands a little love and esteem, more excellency more love; but when there is a fullness of excellency, we ought to prosecute it with all fullness of affections. All excellency of the creature in comparison of this, is but a drop to the Ocean, and as a spark to the whole Element of fire. If therefore we proportion our affections to the object, (which ought to be the rule and square of them) we must bestow upon the creature but a drop of love and delight, but the full stream of our affections should run after Christ, in whom is all the fullness of perfection. It is true, as men hide treasure from thiefs under straw, or some other base covering, so God hideth this full excellency from the world, under a base outside, that his secret ones only might find it: and that others (truly blinded) might not see but stumble at it. So he hid Christ himself under a Carpenter's son: so he hideth divine mysteries under the mean elements of Bread and Wine▪ so the wisdom of God is hid under the foolishness of preaching, and under sheepskins and goatskins, such as the world was not worthy of: yet there is a fullness of excellency notwithstanding. For if ever we saw beauty in the Sun, Moon, Stars, Men, Women, or any thing else; all must be more abundantly in God, who is the maker, giver, and Author of all these things. As David reasoneth, He that made the eye, shall not he see? and he that made the ear, shall not he hear? So he that made these things shall he not have them more eminently in himself? For as the worth and value of many pieces of silver is in one piece of gold: so all the petty excellencies, which are scattered abroad in the creatures, are united in God; yea, all the whole volume of perfections which is spread through heaven and earth, is epitomised in him. Why do we not then with Saint Paul, trample on the glory of the world, for the excellent knowledge of Christ? Why do we not with David turn our hearts, eyes, and affections from beholding vanities, and pitch them all in him? Why do we not recollect our affections, and gather up our thoughts, which are scattered abroad, and busied about a thousand trifles, and bestow them all on him in whom is the fullness of all excellency, beauty, and perfection? Thirdly, We must be content and satisfied with full Christ. let us also therefore be content with Christ, having our hearts satisfied with him and his fullness. First, in regard of spiritual things go not to the brooks of Teman, the broken Cisterns of Rome, as Saints merits, Church Treasures, and the like. For if there be a fullness in Christ, that needeth not, Col. 2. In him we are complete. Secondly, Christ is our fullness in temporal things for temporal things, be content with him alone: for he is our fullness even in them also. For the better conceiving whereof, we must know that the first Adam brought a general emptiness over all the world. For though, the world be full of pomp and pleasure, as Saint john calls them (the lust of the flesh, the lust of the eye, and the pride of life) yet properly it is empty, because it is not full of that which it should be. Even as we say, a well is empty, though it be full of air: so all creatures, if not filled with that they should be. For emptiness is not so much an absence of entity, 〈…〉 or of something that is, but of that being that is due, and should give filling to that which should be full. Hence therefore not only the heart of man, but all creatures also are said to be empty. Vanity of vanities, Eccl. 1. saith Solomon, that is, emptiness of emptiness. The whole creation is subject to vanity, Rom. 8. saith Paul, that is to emptiness. Hence is it that the hearts of men are not satisfied with the world: but, as the Prophet speaketh; they eat and are not full, they drink and their soul is empty: because now the creature is as the Husk without the Grain, the Shell without the Kernel, full of nothing but emptiness; and being empty of itself, cannot give us satisfaction. But Christ the second Adam hath filled all things again. All in all, Col. 3. that is, not only the hearts of men, but the things also. It is the neuter gender (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) all and in all. Hence we may observe, that many find a want in the midst of plenty: their hearts find no rest in all they enjoy, no satisfaction; with the holy regenerate man it is much otherwise. Though he have but a little wealth with a little food, yet there is a fullness put into that little which maketh it fit to give him satisfaction. This is the meaning of that in the Psalm, Psal. 37. A small thing that the righteous hath, is better than great riches of the ungodly. The reason is, because that little being filled with the blessing of the second Adam Christ, they find a fullness, when the wicked find an emptiness in their greatest abundance. Lastly, There is a fullness in Christ against the fullness of sin. hence therefore issues singular comfort; what though there be a fullness of sin and guilt in us, yet is there a fullness in Christ able to remove it and take it away. A fullness of mercy to receive our supplications: a fullness of merit to make atonement for our foulest sins: a fullness of favour to prevail with his father in any requests. If therefore there be a fullness of Christ (as there is) be not discouraged. Rom. 5. Though thy sin abound, yet (if thou turn from sin to Christ) his grace abounds much more. Thou canst not be out of measure sinful, as he is out of measure merciful. Remember but the two metaphors used in the Scriptures. I will scatter your sins as a mist, and they shall be drowned in the bottom of the Sea. Now, the Sun, by reason of his force, can scatter the greatest mist, as well as the least vapour: and the Sea, by reason of his great vastness can drown the mountains as well as the Molehills. So Christ, by reason of that vast fullness that is in him, is able, yea forward, and as willing to forgive the greatest sins as the least: I say, as forward, and willing; for mercy, though it be a quality in us, yet it is a nature in him: now, what is natural, there is no unwillingness, nor weariness in that. The eye is not weary with seeing, nor the ear with hearing fit objects. Therefore though our sins be never so great, and many; yet (if this condition be observed that we lie in no known sin, that God bearing witness to our consciences, we have a full and resolute purpose not to do the least evil, nor to omit the least good; in a word, that we make our hearts perfect with God in all things; for without this there is no remission of sins) than they are not beyond the price that was paid for them, nor beyond the grace of him with whom we have to do; because there is fullness in him. Now, I beseech you take not this exhortation in vain. For there is nothing more effectual to heal a rebellious heart, to instill sovereign saving grace, to cause a sinner to change his course, then to be persuaded that he shall be taken to mercy, and that his sins shall be forgiven in Christ. Even as the thief while the Hue and Cry pursues him, never returns willingly; Rebels and Pirates, while the Proclamation of rebellion is against them, never come in: but if there be a Proclamation of pardon, yea of some great advancement, if that be believed once truly, that, and nothing but that causeth them to lay down their courses, and become loyal and loving subjects: so is it with poor sinners upon the apprehension of Christ's willing supply. Therefore let the fullness of the mercy of Christ move us to lay down our arms of rebellion, and to choose God for our God, and to give ourselves wholly unto him. And thus I pass the fullness given to Christ. Now next view for whom it is. It is for us, All grace is received from Christ. That we may receive grace for grace. Note, that as there is a fullness of grace in Christ, so is it for this use, that all grace may be received. As all stars shine in the light of the Sun: so do all the Saints through grace received. The Scripture is evident for this. Phillip 2. 13. It is God that worketh in you both to will and to do, of his good pleasure. We are not sufficient of ourselves to think any thing, 2 Cor. 3. 5. as of ourselves: but our sufficiency is of God. So that all grace, and all preparations to grace, and all ability to accept grace, is all from God, and not of ourselves, (whatsoever men dream) and that for these reasons. Because nothing can work beyond the Sphere of its own reach: the effect exceedeth not the cause. Therefore it is impossible for corrupt nature to get supernatural grace, or to do any action preparing, inclining, or bending the will unto it. For as the water cannot heat, which is an action above the nature of it, until an higher principle of nature be infused into it: no more can mere nature do any thing tending to saving grace, having no principle in itself whereby it can raise it. Indeed, to will is natural, but to will good, is supernatural, and must needs arise from an higher Wells head then nature is. For as an Hatchet will cut when it is handled but with a common hand, but to make a Chair, or Stool, or like artificial thing, except it have the influence of an Artificer, Influentias' artificis. it cannot: so though to will be natural, yet to will well, to do a supernatural work in a supernatural and holy way, it cannot except it have the influence of a supernatural agent to guide and direct it. From this consideration arise two Corollaries to direct our judgements, Application. and practices. First, for our judgements, To help judgement. this part shows the error of the Pelagians, who ascribe the beginnings, preparations, and abilities, of our accepting of grace to ourselves, and our own freewill, although the compliment be of God. But you see (by that which hath been said) that not only the full streams, but that every drop of grace hath been received from his fullness. This error of theirs proceeds from their not distinguishing aright betwixt acquisite habits, and those that are infused. Indeed, in acquisite habits the acts go before the habits, & prepare for it. But in infused habits it is clean contrary. It is with them, as with the natural powers of the soul. We have first the faculty of seeing before we see, and of hearing before we hear: so have we first the infused habits before we exercise the operations of it. For as the wheel doth not run that it may be made round: so the heart doth not first do the action whereby it may be set in a good frame: but it is first fashioned, and made a new creature by grace, & then it doth perform actions, and bring forth fruits worthy amendment of life. Fabricare fibi domi●ilium. For that which is said of the soul, it doth frame an house for itself, and frame itself a room, is as truly said of grace; it useth no harbinger: for nothing can prepare for grace, but grace. If it be objected, Ob. that such as Seneca, and Socrates were much enlightened, and did also approve the Law in the Inner man, and had not only an offer some way, but had a certain kind of universal and common grace. This privilege cannot be denied to many of the heathen; Sol. who as Alchemists, though they miss of their end, yet they find many excellent things by the way. So though they failed of the right end, of the glory of God, yet were they not destitute of many common and excellent gifts, wherein though one did go far beyond another, as Seneca beyond Nero, yet, as they say of sins that they do all alike pass the rule of rectitude, though some go further beyond it than others; so were they all destitute of original righteousness, though some were more enlightened from it than others; all are alike dead in sins, though some as dead bodies were putrified, and corrupted more than others. Now to direct our practice. To help practice. If all grace be received, than first defer not repentance. For no repentance is acceptable to salvation, We must not defer repentance but what proceeds from sanctifying grace, and that you see, is received, and given of God as he pleaseth. It is not in him that willeth, nor in him that runneth, but he hath compassion on whom he will, Rom. 9 15. and whom he will he hardeneth. As I said, the spirit breatheth where, and when he pleaseth. Therefore we should do as Millers and Mariners, take the Gale when it cometh, and make use of it, because they have not the wind in a bottle. Suppose a man were to pass the Seas in twenty days upon pain of death; if the wind should blow the first, second, and third days, no wise man would omit that opportunity, because he knows, the winds are not in his power. But if the spirit shall breathe into our hearts good motions of turning to God unfeignedly in our youth, years of age, or whensoever, it is the greatest wisdom in the world to take the opportunity, and not to put it off. Who knows whether ever it will be had again or no? How many thousands are in hell, who thought to have repent, and did not, because they neglected the breathe of the spirit when they were offered? There are certain acceptable times, after which God offereth grace no more to them that wilfully refuse. Happy is he that knows the day of his visitation, Luke. 19 and the things that belong to his peace, which Jerusalem did not, and therefore Christ wept over it; which Saul and the jews in jeremy's time did not, and therefore God forbade him to pray for them. joh. 5. As there were certain times when the Angel moved in the pool of Bethesda, and he that then stepped in was healed: so are there certain acceptable times wherein God doth, as it were, thaw and soften the hearts of men, and then this time must be taken. It is wisdom with the husbandmen, then to put in the Plough when the ground is soft: for the heart in such cases is like to the iron in the furnace, easily wrought upon; but stay while it is cold, and it will not so easily be fashioned. I beseech you therefore be exhorted to take the opportunity: and be not like them, of whom Esay complaineth, Es. 58. who like Bull rushes do hang down the head for a day, while some storm of outward, or inward trouble is upon them, but when a fair Sunshine day is come to dry it up again, they lift up their heads as upright as ever. If any man would sit down, and cast his thoughts together, but one half hour, and consider this seriously, I have but a little time to live here, I have another place where I must live to all eternity: as I spend this short time here, so shall it be with me there and then for ever no more. If a man's thoughts (I say) were such, I should wonder if any thing else should take up our intentions, but to take our seasons, 2. Pet. ●. and make sure our elections. But, alas, we are robbed of ourselves by our worldly delights, and in great earnestness and contention we spend ourselves in trifles. Magno conatu magn●s nugas agimus. But if we would not have with he Merchant an estate hanging upon ropes, Fortunam rudentibus aptly. and depending upon uncertain winds; how much less should a man have his salvation depending upon uncertainties, seeing grace (whence repenance proceeds) is, as you see, received, and not in our own power? But here most mistake repentance, and that is the cause why it is deferred. It is not only a sorrow for sin (as it is commonly thought to be;) nor a leaving of sin out of fear of hell, and desire to be saved, which a man may do out of the strength of nature, wisdom, and providence for his own safety: but it is (when it acompanies salvation) a much different thing, to wit, Ephes. 2. 1. an act of life by one that was dead, 2 Cor 5. 17. an act of a new creature by one that was old: it is the change of the whole frame of the heart, as if another soul dwelled in the same body, or, as he said, I am not myself, Ego non sum ego. by repentance I differ from what I was. In a word, when a man is a quite other man than he was, serving God out of an inward propension, & having the whole bent of his heart turned to delight in the Lord, and in his Law, without all by-respects. And that this yet may be made clearer, and put out of all doubt, I would ask you this one question. That repentance which men take up in age, or times of extremity, whence proceeds it? If from self love, as is usual in such cases (because the soul is then most strongly possessed with an apprehension of death, and hell, and another life) then there is no more than nature in him: for the stream naturally riseth no higher than the fountain. A beast would as much, for when he sinks into danger he would struggle to save himself. But if it proceed from love to God, why is it not done sooper, why not in the flower of youth? yea, when it is done soon, would we not be heartily sorry that it is not done sooner? If it proceed of love to him, it cannot but rise from his holy Spirit, the breathe whereof as they are most free, so are they most precious. Therefore when such a spark is kindled in our hearts, let us be careful to put fuel unto it, and not let it go out again. All the creatures in heaven, and earth, cannot help us to them again: yea, the best ordinances are but as pens without Ink, and empty Conduit Pipes which give not one drop of true grace, except Christ, who is the fountain pleaseth to convey it by them. Therefore let us take heed how we let such motions rise like bubbles, and break again, or go out like sparks upon wet Tinder; 1 The 〈◊〉. 5 lest often checking, snibbing, and quenching the spirit, in the end we be found guilty of resisting the holy Ghost, Act. 7. and then God swear in his wrath, Psal. 95. that we shall not enter into his rest. Here, Though grace be received, we must not be idle. by the way, observe, that this Doctrine teacheth us not to be idle (though all grace be received from Christ) we must not therefore leave all to God (as we are slandered to say and do:) but as St. Paul makes the consequence, because God worketh in you the will and the deed, Phil. 2. therefore work out your salvation with fear and trembling. Others may be thought contrarily to infer, ourselves work in ourselves the will & the deed, therefore we need notwork out our salvation with such fear & trembling, seeing we may do it at our pleasure. But it will be said, Ob. this is an hard case, although a man would repent, yet he cannot, although he desire to serve God, yet it is impossible except he receive it. To remove move this scruple we must know, Sol. that God is exceeding free and open handed in giving grace, if it be taken in time. And if ye will not believe it, St john comes here and tells you, I have received of his fullness, and not I only, but we, that is, I, and all the Saints that either are, or have been, and since St john's time many thousands, and shall not such a cloud of witnesses persuade us? If a Beggar hear of an open house kept, or a great dole given, it affecteth him, and invites him to go; but when he sees many coming from it with arms full, & laps full, is he then confident, this addeth wings to him So if a sick man do but hear. of a famous Physician, or an healing well, it stirs him up to go and try; but if he meet with many hundreds, and thousands coming from thence, and saying, I have been with him and am cured, I have been there, and am healed, than he makes no question. So doth Saint john here, all we have received grace for grace, therefore come. As a bird that hath received from a full heap, calls his fellows: so do we one another. Say not therefore, Alas my sins are so great, my wants so many, that I shall not be supplied: but rather think thus, if there was grace for so many, then surely there is enough for me. Only be sure to receive it in an acceptable 2 Cor. 6. time, when it is offered in the hour of salvation, Ephs. 4. lest often grieving the spirit, Gen. 6. God suffer his spirit to strive no longer, & then though ye strive to enter ye be not able, Luk. 13. 24. because (as I said,) God hath sworn ye shall not enter forever. Secondly, if all grace be received, We must be affected to grace as receivers then let us be affected as receivers. First, let us be thankful to God for all receipts. The most gracious are the most grateful. With thanks to God. Secondly, let us carry ourselves in humility towards men. With humility to men. For what have we that we have not received? shall our purse or vessel boast itself against another, because the owner hath put more gold, and more precious liquor into it? or shall the wall that glistereth with the Sunbeams, exalt itself against another that standeth in the shadow? Thirdly, let us beg grace at God's hand by prayer. With prayer. For in obtaining any thing merely given, and received, that is the most proper means; therefore prayer is said to be the banquet of grace: and it is a true observation, that a man of much prayer, is a man of much grace. Now, prayer is either public, or private. Both in private. Private, is that whereby we express our private and public occasions to God every day; wherein we renew our repentance and covenants of abstaining from the sin we are most prone unto, and doing the duties whereto we are most unapt: in a word, that whereby we do every day set our hearts straight before God in all things. This is the very life of Religion, and in this we must be frequent and fervent, binding ourselves with an invincible resolution to keep a constant course in it: but of this there is no doubt. The next is public prayer, And in public prayer. which because it is more questioned, and not received of all with the reverence it should, I will add a word or two of it, and so conclude. That a set form of prayer is lawful, Set forms of prayer lawful. much need not be said. The very newness of the contrary opinion is enough to show the vanity and falsehood of it. It is contrary to the approved judgements of approved Counsels, learned Fathers, and the continual practice of the Church. Tertullian, who lived a little above an hundred years of the a Proemissa legitima & ordinaria oratione, jus est su perstruendi petitiones. Apostles death, saith, Set and ordinary prayer going before, it is lawful to build upon them other petitions. This shows that they had some ordinary set allowed prayers, to which some others might be added in words of more liberty. In Origens' time, who lived near Tertullian, it is evident, that there were set forms of Prayer used in the Church. For, in his 11 Homily, he repeateth & expoundeth some passages of them. Upon which b Tunc temporis certas quasd●m orationis formulas proculdubio habuerunt. Illiricus saith, Without doubt, at that time▪ they had certain forms of prayer. Saint Basil, in his sixty six Epistle saith, that there were used Litanies in the Neocessarian Churches: And Ambrose in his time affirmeth, that the use of Litanies was frequent. * 〈◊〉 〈◊〉 esse frequentem. Constantine the Great prescribed a set form of prayer to his soldiers, which is set down by E●sc●ius in his fourth book. And Calvine in his eighty third Epistle to the Protector of England, saith, that he doth greatly allow a set form of Ecclesiastical prayer, which the Minister should be bound to observe. But (as I said before) of the lawfulness there is little question. That which is to be reprehennded, is, a Public prayers are highly to be esteemed. asecret disesteem of public prayers, by reason of which many neglect to come to them, and they that do come, do it in a perfunctory, and overly manner, which is an extreme madness. Better it were that men would come to this disjunction: either it is lawful to use them, or not: if not, why do they not wholly abstain? if so, why do they not use them lawfully in a reverend manner? One thing there is which if it were well considered, would breed in our men another esteem of public prayer then indeed there is; and that is, that, besides the end of attaining what we want, (wherein yet public prayer hath a promise) there is another end of prayer, and that is, to worship God, and perform, a service to him. For proving of which there are two places of Scripture unanswerable. a Luke 2. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anna served God with fasting and prayer, night and day. And the Prophets and Teachers of Antioch, b Act. 13. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ministered to the Lord, or observed a Liturgy to the Lord, whence the word Liturgy is derived: and this should breed reverence. Ob. Besides, how sleight is that which is objected against the lawfulness of it, to wit, that the spirit is stinted when we are fettered with words appointed? Sol. I answer, the freedom of the spirit stands not so much in the extent of words, as in the intention of zeal wherein they are uttered. Ob. It is again objected that we cannot pray for occasional necessities. Sol. I answer, that therefore we bind not only to them, but may and aught to use private prayer wherein we may express our private, particular, and accidental occasions. And if they be more public, there be prayers both before and after Sermons (according to order) wherein the Minister is left at more liberty, according to fuller apprehension of the Lords prayer. And if it be yet more general belonging to the State and Church, we add to it more general and public prayers, as in the time of public infection, war, and the Gunpowder Treason days. But there needs not much to be said to convince the judgement: that which is chiefly to be desired is, that they may be better observed, and more esteemed: especially seeing our public prayers are holy, and good, and (which should be a great inducement) the Church hath commanded them. For if the Church be to be obeyed in indifferent things (as it is) then much more in Gods own Ordinances. And if a set form be lawful, then must a set form needs excel, which is dictated by a The excellency of the Lords prayer. Christ him-himselfe, and is therefore more frequently to be used, and with all reverence both in mind and gesture. Nor doth this want the practice and approbation of the ancientest. It is Saint a Quanto essicacius impeti amus quod petimus▪ Christi 〈◊〉, si 〈◊〉 oratione petamus. Discite, & reti●ete 〈◊〉 dominicam, & iater omnes saints consolo o'er profer●tis. Cyprians speech, by how much more effectually do we obtain that which we ask in Christ's name, if we do ask it in his own prayer. And Saint Augustine saith, Learn ye, and hold without book the Lords Prayer, and with all the Saints utter it with one same-sounding voice. Thus if we would show ourselves affected as good receivers both in private and public prayers, we shall find that success which both john and the rest of 〈◊〉 Saints found, who of his fullness received grace for grace. This God grant for jesus Christ his sake. FINIS. Perlegi hans Concionem, dignamque judico quae typis mandetur. THO. WYKES.