Plenitudo Fontis: OR, Christ's fullness, and Man's emptiness. A Sermon Preached by John PRESTON, &c.  1 Cor. 4. 7. 
What hast thou, that thou hast not received? if thou hast received it, why dost thou boast, as though thou hadst not received it?  
LONDON, Printed for John Stafford, and are to be sold in Bracke Horse Alley, 1645.   

❧ To the Anti-Arminian: OR, To every good Christian Reader.  
Good Reader,  
PLiny the great Naturalist, taxeth some of 
Plin. Pr●efar. Hist. Natural.  the Greek, and Latin Writers in his time, of folly at the least, for sending abroad their empty and worthless Pamphlets with an over-praise in the Title, promising much at the first sight, but utterly deceiving the Reader in his further search: But he that shall with judgement read this Sermon, will find somewhat more than a naked title to commend it. Sometimes the workman graceth the work: Sometimes the work the workman; but behold in this Treatise they kiss each other, and are joined together as a white Rose & a red Rose in one sweet posy. But, that both have been abused in the first Impression hereof, it appeareth as clearly (by the Manuscript) as the splendent Sun within earth's spangled Canopy: for all those Passages, which will make the Arminians to stumble and (without doubt) to fall in some measure, are (by the Imprimatur-ist) deleted; as if Arminianisine 
D. W. 2 Leaves in some places.  were England's true Doctrine. But now for thy comfort (Dear Christian) thou hast the Author's Sermon as it was preached before King James, without the least diminution; And I send it out with that prayer, or benediction that Jacob sent with his sons into Egypt; God Almighty give thee mercy in the 
Gen. 3. 14.  sight of the man: In the sight of the great man, that thou Mayst make him humble: Of the poor man, that thou Mayst make him content: Of the stubborn man, that thou Mayst hammer, and supple him: Of the penitent man, that thou Mayst bind up his wounds & sores. Of every man, that thou Mayst touch his conscience, and wound his soul.  
Amen.  
Thine in the Lord Jesus, P. B.   

Christ's fullness, and Man's emptiness, &c.  JOHN 1. 16. Of his fullness we have all received Grace for Grace. 
SAint Augustine in his book De C●vitate De● seems to stand amazed at the Majesty which appears in this first of John, above all other passages of Holy writ. And Calvine saith, he doth in this Chap: Detonare ab alto, giving it the chiefest instance wherein a divine ●upendious authority appears beyond all the writing of men Junius saith, that he was vever strucken with an apprehension of the deity, till he read this first Chapter, affirming it to be the first and chiefest cause of his conversion from atheism to a sincere embracing of Christianity, you may see it in his life written by himself. And in all this Chapter, I find not a richer and fuller sentence than this which describesto us the fullness of Christ.  
The parts of it are three.  
First▪ here is a fullness attributed to Christ.  
Secondly, this is not a respective but a diffusive fullness, that is, fullness not shut up in its own banks, but running over for our benefit and use.  
Of his fullness we have all received, that is, all that ever had any Grace took it from this heap, drew it from this fountain.  
Thirdly, these receipts are amplified by the variety of them, Grace for Grace. That is, Christ hath given to 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 a father is said to give to the son limb for limb, member for member, though not of the same bigness and measure. In the same sense Christ is said to give to us Grace for Grace. So that now you see here a full shop, many Buyers or Receivers, choice of wares, or rather to use the Scriptures similitude: A full Table, many Guests, Variety of dishes: Of his fullness we have all received 
The first part.  Grace for Grace. We begin with the first. This fullness is attributed to Christ in 4. respects. 1. In regard of his person: So he was full. 1. with an increate fullness: for as the glory of God filled the Temple that 
1. In regard of his p●●son.  Moses could not enter in: so the humanity of Christ which answered to that type, was filled not only with the effects of the deity as then, but with the deity itself, which is therefore said to dwell in him corporally or essentially. 2. He was moreover filled with a Created fullness, and so he was said to be full of all divine good things, which John reduces to two heads, Grace and Truth. Truth which comprehendeth all the virtues of understanding; And Grace which compriseth all beauties and perfections of the will.  
Secondly, this fullness is attributed to Christ in regard of his offices 1. as a Prophet. He was full of all the Treasures of wisdom 
2. In regard of his Offices.  and knowledge? So that all the Light which the World ever had came from him as a Prophet.  
All the Revelations which Adam, Abraham, and Noah ever had; All the Visions which Esaias, Jeremy, and the rest of the Prophets ever saw; All the mysteries which ever were declared to Paul and John, came from him, they all received their light from this Sun, which from the first morning of time shone to the dark world, without setting more or less, though the darkness comprehended it not. Secondly, he was full as a Priest, full of favour with God, whence he hath audience, always full of Compassion to man, whence he is ready to entertain any suits or Suitors; full of merit, whence sure to prevail in all his requests and Intercessions 3. He was full as a King, full of authority, all power was given him, in Heaven & in Earth, full of strength and might to descend his Servants, and to resist his enemies till he hath made them his soot-stool. Lastly, full of royal Munificence, whence ready to supply the wants of his Servants, and to give them in the end a large recompense of reward.  
Thirdly, this fullness is attributed unto Christ in regard of righteousness, 
〈◊〉 〈◊〉 o● his righteousness.  he was full of all righteousness original & actual, active and passive general and particular, whence we have these b●nifits, following, 1. That he who was so full himself is able to make us full, if we want faith or love, or any other grace. 2. By this we know what a Mediator we have to deal withal even with one full of love, full of patience, full of tender compassion which may invite us to come to him.‑ Lastly, we have this comfort that though our righteousness be very weak and small, yet in him we are complete, Coloss. 2.  
Fourthly, this fullness is attributed to him in regard of his Effects. 
4. In regard of his Effect.  Scarce was there ever any action that Christ did, but you shall see a fullness in it. At the first Miracle that ever he wrought, he filled 6 water-pots with wine, afterwards he filled 5 000 guests with 5 loaves and 2 fishes, so that twelve Baskets full of broken meats were taken up; So he filled the nets with fishes till they were ready to break again, and which was the best fullness of all, he filled the Disciples with the holy Ghost in the day of Pentecost, and often afterwards, whence they are said to be full of Joy, and the Holy Ghost.  
If we would know the Reasons; It is partly in regard of Christ 
1. Reasons from Christ.  himself, he was the Corner Stone, therefore there is reason he should be the fairest in all the Building. He was the Prince of our Salvation therefore it was meet he should be like Saul higher than all the people by head and shoulders, far exalted above all Principalities and Powers.  
But chiefly it was in regard of us and out emptiness, that with 
2. From ourselves  his fullness he might replenish our Vacuity, otherwise we could neither have seen him nor received of him. Not have seen him, for the glorious Beauty of his Godhead was too bright for our eyes to behold. It was therefore reason that it should be put into the lantern, or veil of Christ's Humanity, that in that we might behold it. Nor could we have received of it, for the deity is an Inacces sible fountain; It was reason therefore that Christ's Humanity should be the cistern or Conduit-Head to receive it for our model and use.  
But here one Question must be answered. Steven and other 
Q●●st.  Saints are said in Scripture to be full of the Holy Ghost, and how differs this from the fullness of Christ?  
I answer, first they were said to be full according to their measure, 
Answ.  Christ out of measure, as a little Dish may be said to be full as well as the Ocean. So they were said to be full, because filled according to the narrowness of their present Capacity. But Christ wa● full according to all d●●ensions, length, breadth, and depth of fullness.  
Secondly, in them there was Plenitudo Vasis; In Christ, Plenitudo fontis, that is, there was in them a derived participated fullness, but in Christ there was a fullness like the fullness of a fountain springing from himself, which is well expressed by the Schoolmen, when they say, that the fullness of the Saints and of Christ differ, as Ignis and Ignita, the one like Torches kindled, the other like Fire itself, for the fullness of the Ocean is too little to express this; For if you take a drop or two from it, it is so much lessened, rather the fullness of the fire, which lights a thousand Torches, yet is not itself diminished.  
Thirdly, in them there was a Comparative fullness. Steven was said to be Full in regard of other lesser Saints, But in him there was an absolute fullness without all limits, without all comparison.  
What shall we now deduce hence for Application to ourselves?  
First, that which is also the Scope of the Evangelist in this place; This should invite us to come to Christ, and to take of this full heap. This Incentive Paul often uses 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 began to be exposed to all comers, as he saith, hidden before, but now fully revealed; seen before but in Types and shadows, now with open face; before preached but to a few, now to every Creature under Heaven; before the Spirit was given but by drops, but now he that hath ascended on high, and led Captivity Captive, hath so given gifts to 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 we to have our part in it, that as those Corinthians, we may be made rich in Christ filled with all knowledge and every grace. Content not yourselves therefore to know this only, for that is our common fault to content ourselves with the Notions of such things without practice.  
But go to Christ as Bees to a meadow that is full of flowers, as Merchants to the Indies that have full Mines, that you may experimentally find yourselves returning from 〈◊〉 full fraught with the Treasures of Truth and Grace.  
In other things fullness invites us much; Joseph's full barns in Egypt drew Jacob and his Sons thither: Canaan was a Land Ful●●ow●ng with milk and honey, and that invited the Israelites to seek it: Solomon's abundance and fullness of wisdom, caused the Queen of Sheba to come out of the South to his Court. In every thing fullness doth much allure and affect us. The Covetous man though he spend but little, yet he desires to take it from a full heap, as he says De pleno tollere acervo. How much more than should this fullness of Christ work on us, especially since there is in hi● not only a repletive but a diffusive fullness; not only plenty, but also bounty? But alas, if we look upon the ways and actions of men, we shall find that men seek a fullness in every thing else, almost, a fullness in pleasure and delights, a fullness in honour and preferments; But this full Honey Combe is almost everywhere despised, but happy he, the bent of whose heart God hath turned the right way to seek a fullness of Faith and wisdom, and a fullness of the Holy Ghost, who cares not though he be empty of any thing else, so he be 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 fullness in Christ, we should answer it with ●ulnes of affection on our parts, fully believe 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 esteem; more excellency more love, but where there is a fullness of all excellencies, that we should procecute with fullness of ●ll our affections. All the excellency in the Creature in comparison of this, is but as a drop to the Ocean, and a spark to the whole Element of fire. Therefore if we propo●tion 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 stream of our affections should be carried to him, in whom is the fullness of all perfection. It is true indeed, that as men hide treasure from thieves under straw or baser covering, so God hides this full excellency from the world under a b●se outside, that his secret ones only might find it out, and others seeing, might not see, but stumble at it. Thus he hid Christ himself under a Carpenters son, so he hides Divine mysteries under the mean Elements of Bread and Wine, so the wisdom of God is hidden under the foolishness of preaching: and under sheepskins and goatskins, as the Apostle speaks, were hidden, and such as the world is not worthy of, yet there is such a fullness of excellency notwithstanding: for if ever we saw beauty in Sun, moon, Stars, men, women, &c. Or if ever we● found delight in music, meats, drinks, friends, &c. All mu●● needs be more abundantly in God, who is the Author, Maker, & giver of all these; As Solomon reasons; He that made the eye, shall not he see, so he that made all these things, shall he not have them eminently in himself, for as the worth of many pieces of silver is comprised 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 epitomised in him; Why do we not then with Paul, trample upon the pomp and Glory of the world, for the excellent knowledge 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 recollect ourselves, and gather up out affections and thoughts, which are scattered and busied about a thousand tristes, and bestow them all on him, in whom is the fullness of all excellency beauty, and perfection?  
Thirdly, if there be a fullness in Christ, then let us be content with him, having our hearts filled and satisfied with him.  
First, in regard of spiritual things. go we not to the brooks of Teman, the broken 〈◊〉, and Pe●●ers packs of Rome, as Saints, merits, Churches Treasury, &c. For if there be a fullness in Christ that needs not for in him we are all complete.  
Secondly, for Temporal things let us be content with him alone, for he is our fullness even in them a so for the better conceiving of this we must know that the first Adam brought a general emptiness through all the world, for though the world be full of p●mp● and pleasures, as John calls them, Lust of the flesh Lust of th●●ye &c. yet it is properly empty, because not full of that it should be: even as we say a well is empty, though it be full of air, because it is not full of water which should be in it: for Emo●●nesse is not so much, Absontia Entitatis a●absenti● Entitatis debitae. Hence therefore not onl●y the hearts of men, but the creatures are said to be empty, hence Solomon saith Ecclesiastes the 1. Chapter, Vanity of Vanities, 〈◊〉 is but vanity, that is emptiness: and Rom. 8. The Creature is subject to vanity: that is emptiness: through him that sub jecteth it. Hence the hearts of men are not satisfied with the world, but as the Prophet speaks: They eat and are not filled, they drink and behold their soul is empty, because the Creature is now but as the husk without the grain, the shell without the kernel, full of nothing but emptiness, and being empty in itself, cannot give us satisfaction; But Christ the second Adam hath filled all things again, Epes. 1. last verse. He fills all in all things, that is, not only the hearts of ●en, but the things also. It is the Newter Gender. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Hence we may observe, that many find a want in the midst of plenty, their hearts find no rest or satisfaction in all they enjoy, but with the holy Regenerate man it is much otherwise, though he have but a little wealth, a little food and raiment, yet there is a secret fullness 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 than great riches to the wicked, because in that little it being filled with the blessing of the second Adam, they find a fullness, whereas the wicked find an emptiness in the midst of their greatest abundance.  
If there be a fullness in Christ, then what though there be a fullness 
use 4.  of sin and guilt in us, yet there is a fullness of Grace in him able to remove it, and take it away. A fullness of mercy to receive our Supplications, a fullness of merit to make an atonement for our foulest sins, a fullness of Favour to prevail with his Father in any requests. If therefore there be a fullness of grace in Christ, as there is, be not discouraged, though thy sins abound, yet his Gra●e 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 will scatter your sins as a mist, and they shall be drowned in the bottom of the Sea. Now the Sun by reason of its great force can scatter the thickest mist, as welll as the least vapour: The Sea by reason of its great vastness can drown mountains, as welll as molehills; So Christ by reason of that Vast fullness of Grace which is in him, is as able, yea as forward and willing to forgive the greatest sins as welll as the least, I say as forward and willing for mercy, though it be a quality in us, yet it is a nature in God: Now what is natural, there is no unwillingness or weariness in ding that, as the eye is net weary with seeing, nor the ear weary with hearing; Therefore though our sins be never so great and many, yet if this condition be observed, that we lie in no known sin, that we have a full and resolute purpose, God bearing witness to our consciences not to do the least evil, nor 〈◊〉 the least good, in a word that we make out hearts perfect to God in all things, for without this condition there is no remission of sins. But if this condition be observed, I say that although out ●●●nes be never so great any many, yet they are not gone beyond the price which hath been paid for them, nor beyond the Grace of him wi●● whom we have to do, for there is a fullness in him.  
Now I beseech you take not this Exhortation in vain, for there is nothing more effectual to heal a rebellious disposition, to instil saving Grace, to cause a sinner to change his course, then to be fully persuaded that he shall be received to mercy, and that his sins shall be forgiven in Christ: Even as the these, while the Hue and Cry is after him, never returns willingly: Rebels 
Simile.  and Pyra●es whiles the Proclamation of Rebellion is out against them, never come in: But if there be a Proclamation of pardon, yea and of some great Advancement, if that be believed once, that, and noting else causeth them to come in, and to become faithful and loyal Subjects. Therefore let this fullness of mercy in Christ be an effectual motive to us all, to come in to lay down the arms of Rebellion, to choose God for our good, and to give up ourselves wholly to him, to serve him with perfect hearts & willing minds, all our days.  
So much for the first part.  
The second part I will as briefly dispatch, and not meddle with the third, lest I be tedious.  

Of his fullness we have all received  
WHence the second Point is [That all Grace is received] For as all Stars shine in the light of the Sun; So do all the Saints through grace received. What else distinguished John from Judas, Simon Peter, from Simon Magus? but only Christ, who shone upon one, and not upon another, when they sat both alike in darkness, and in the shadow of death.  
The Scripture is evident for this, Phil. 2. 13. The Deed is wrought in us by God, and not the deed only, but the will also which produces that deed, nor that only, but the thought also which begat that will. For we are not able so much as to think a good thought of ourselves. 2 Cor. 3 5. So 〈◊〉 grace, yea 〈◊〉 preparation to grace, and ab●●●● to accept grace are all from God: contrary to what Arminians affirmeth: and not of ourselves, and that for th●●●e reasons.  
Because nothing can work beyond the sphere of its own 〈◊〉, the eff●ct exceedeth not the Cause, therefore it is impossible for corrupt nature either to beget Supernatural grace or to 〈◊〉 any Action preparing, or bending, or inclining the will to it: For as the water cannot heat (which is an Act● 〈◊〉 above the nature of it) until an higher principle of heat be first infused into it; no more can mere nature do any thing tending to saving grace, having no principle in itself whence it can raise it. 
Object●.   
And if it ●e objected (as it is by the Arminians) that though Grace do all, yet to accept or reject it, to will or nile it, is natural to man as a free Agent.  
I answer: that to will, is natural, but to will well, is supernatural, and must rise from a higher well-head than nature is. For as an hatchet will cut when handled but with a common hand, but not make a chair, or stool, or any Artificial thing except it have Influentiam Artificis quatenus Artifex, the influence of a● Artificer as he is an Artificer; So though to will be natural, yet, to wi● well, to do a supernatural work in a supernatural and holy manner, it cannot except it have the influence of a supernatural Agent to direct and guide it.  
If a man might accept Grace or refuse it, as he would. God were no God, because he might be crossed by his creature, and his own will should not absolutely bear rule, especially in that great matter of believing, and not believing, and in putting difference betwixt man and man in the matter of Salvation and Damnation: For according to Arminius, though God did heartily desire the conversion of such a man, and offered him all the means of Grace that could be, yet it is still in the fice choice of his will to convert, or not to convert; Their only answer here is, that seeing God hath made a Decree, that man shall be a free Agent, though he do most earnestly desire the conversion of such and such men, yet because he cannot disa●ul his Decree, he doth, and must leave it to the liberty of the Creature to do contrary to even that himself desires. But what is this else but to put God into such straits as Darius was in, who would fain have saved Daniel, but because of his Decree he could not? And if grief in Spirits and Angels be but Re●isus voluntatis, a reluctancy of the will, as the schoolmen affirm, what is this else but to attribute grief unto God, and so to detract from his blessedness.  
Thirdly, if all Grace be not received, but a man may accept it or reject it as he will, how can it be solved, but that a man must rejoice and boast partly in himself, contrary to Paul's rule, and not wholly in the Lord, for ask the question of all that are saved, what is the reason that you are saved rather than another, their answer must needs be; I out of the liberty of my own will, did receive and use well the Grace offered, when another did not. So that according to Arminius, the Saints in heaven are not a jot more beholding to God then the damned in hell, for the offering of Grace on God's part, was a like common to both, only he that is in heaven, may thank his own will that he chose it, when another refused it.  
They have nothing here to answer, but only that the means of Grace are dispensed by God with some disparity; But what is that when they maintain such freedom of will, that he who hath the greatest means may reject grace, and he who hath the least, may accept it?  
Other reasons there are, but that I hasten: as that Grace is not Grace without being received, no more than a man can be a man without reason, or a gift can be a gift without being given, for no less doth it imply contradiction to suppose it to be a grace, & yet not to be freely bestowed by God and received by us.  
Secondly, bowing of the will is an effect of grace, and grace is an effect of the spirit. Now the spirit breathes, when, where, & in what measure it listeth. Again, if grace should spring out of our soil it should be but a flower of grass, for all flesh is grass, but the grace of the mediator is of a more durable nature, a flower that ●ades not, and a spring which is not dried up.  
Hence 2. Correlaries. 

One to rectify our judgement.  
The other to direct our practice.    
The first shows us the errors of Arminius, who hath but refined the old Pelagianism, a dangerous error: for Arianism was like a land flood that overflowed the whole world, but was soon dayed up again, because it had not a spring to maintain it, but the best ages of the Church had in them as he called. Multas fibras virulentiae Pelagianae, because it is an error agreeable to nature & reason, so that we have a spr●ng within our own breast to nourish and main●●ine it. B●●now to keep close to the point in hand, this point showeth the e●●or of Arminius and Pelagius, who ascribe the beginning preparations and ability of accepting grace to our own free will, although the compliment to God. Whereas you see by what hath been said, that not only the fuller streams, but every drop of grace is received from his fullness. This error proceeds from 〈◊〉 not distinguishing a right betwixt acquisite habits and infused, indeed in the acqu●●te, the acts go before the habits, and prepare for them, but with infused habits it is clean contrary; It is with them as it is with the natural powers of the soul, we have first the faculty of seei●g be●ore we do see, and the faculty of hearing before we do hear, so it is in infused habits, we have first the habits before we exercise the o●●rations of them, for even as the wheel doth not run that it may be made round, but it is first made round that it may run so the heart doth not first do the actions, whereby it is put into a right frame, but it is first fa shioned and made a new Creature by grace, and then it doth actions, and brings forth fruits wo●thy amendment of life, for what is said of the soul is as truly said of Grace, it doth, Fabrica●● Sibi Domicilium, prepareth a room for itself, useth no Harb●nger, for nothing can prepare for grace but grace.  
And if it be objected, as Arminius doth in his book upon the 7. 
Object.  to the Romans, that such as Seneca and Socrates, were much enlightened, did approve the law of God according to the inward man, and had a kind of universal common grace.  
I answer, that this privilege cannot be denied to many among 
Answ.  the Heathen, that as Alch●mists, though they miss the end, yet they find many excellent things by the way. So though they failed of the right end, the glory of God, yet they were not destitute of many excellent common gifts, wherein though one did go fair beyond another, as Seneca beyond Nero, and so others, yet as they say of sins, they do all alike pass the●rule of rectitute, though some go further beyond than others, so were they all alike destitute of or●ginal righteousness, although some more elongated from ●t than others, all are alike dead in sins, though some (as dead bodies) more corrupted and putrified than others.  
And if it be objected, as it is by Arminius, to what end then 
Object.  are Exhortations and threatenings, the propounding of Punishments, and Rewards, if it be not in our power to accept Grace, & refuse it as we will.  
I answer, that as the rain although it fall as welll upon rocks and Heathes, as upon V●●●●●● and fruitful places, yet no man asketh 
Answ.  to what end is the first and latter rain; So Exhortations & Admonitions though they fall as welll upon the Reprobates, and those that are desperately wicked, as u●on those that are docible and capable of better things, it is to no se●●e folly to ask to what end they are, seeing as the rain, so they are to many beneficial and useful.  
So much for the first Corollary, which serves to rectify Judgements.  
The next is for Practise. If all grace be received, then defer not repentance, for no repentance is accepted, but what proceeds 
Corol. 2.  from a Sanctifying grace, and that as you see is received, that is given by God as he will. It is not in him that willeth, nor in him that runneth, but he hath compassion on whom he will have compassion, and whom he will, he hardeneth, Rom. 9 15. As I said before, the Spirit breatheth where, and when it listeth. Therefore we should as Millers, and Mariners are wont to do, who take the Gale when it cometh, because they know the winds are not at their command: Suppose a man were to pass the Seas within 20 da●s upon pain of death, if the wind should blow the second day, third day, or fourth day, no wise man would omit the opportunity, because he knows the winds are not in his power; So, if the spirit shall breathe into our hearts good motions of turning to God unfeignedly in our youth, at 16. 17. or when over, it is the greatest wisdom in the world to take the opportunity, and not to put it off, who knoweth whether they will be had again 〈◊〉 no: How many thousand are now in hell who tho●ght to ha● repented, and did not because they neglected those breathings 〈◊〉 the Spirit where they were offered? For there are certain acceptable times, after which God offers Grace no more: happy he that knows that day of his visitation, and as our Saviour speaketh, the things which belong to his Peace, in that his day, which Jerusalem did not, which made Christ to weep over it, and which Saul did not: and the Jews in Jeremiah's time did not, when God forbade Jeremy to pray for them. For as there were certain times when the angel moved the waters in the pool of Bethesda, and he that then stepped in, was healed; so there are certain acceptable times, wherein God troubles the hearts of men by his spirit. Happy is he who then steps into a good course, that he may be healed to Salvation. I say there are certain times, wherein God doth (as it were) thaw and soften the frozen hearts of men. And it is wisdom then with the husbandman to put in the plough, while the ground is soft: for the heart in such a case is like iron in the furnace easily fashioned, but stay till it be cold, and it will not be wrought upon. I beseech you therefore let us be exhorted to take the opportunity, and not be like to those whom Isayah complains of, who like bulrushes how down their heads for a day, while some storm of inward or outward trouble is upon them, but when a fair sunshine day comes to dry it up again, lift up their heads as upright as ever before.  
If a man would sit down and call his thoughts together but for one half hour, and consider this seriously, I have but a little time to live here, it is another place where I must live for all eternity, and it shall be with ●●e for all this etern●ty, as I spend this short time. I say if this were thoroughly considered, I wonder that any thing else should take up the intentions and thoughts of a man's heart, but only how to make sure his salvation. But alas we are robbed of ourselves through worldly delights, and do magno conat●, magnas ●●gas agere, and so we spend our lives. But if we would not have with the Merchant, Forturam rudentibus ap●am, that is, an estate hanging upon ropes, and depending upon uncertainties, especially seeing grace whence repentance proceedeth, is as you see received, and not in our power. But we mistake repentance, and that is the cav●e we defer it, it is not as it is commonly thought, a sorrow for our sins only, nor a ●●cere leaving of sins out of fear of hell, and desire to be saved, which a man may do out of the strength of natural wisdom, providing for his own safety, but it is a much different thing, viz. putting life into a dead man: Ephesians 2. 1. Making a man a new Creature, 2 Corinthtant 5. 17. A change of the whole frame of the heart. As if another soul dwelled in the same body, as he saith; Ego non ego. In a word, when a man is clean another man, than he was serving of God out of an inward propenseness and having the whole bent of his disposition turned to delight in the Law of God without these by-respects. And that this may yet be made clearer, and put out of all doubt, I would ask but this question; That repentance which men take up in age, or in times of extremity, whence proceedeth it, if from self love, as it usually doth in such cases, because the soul is then strongly possessed with an apprehension of death and hell, and another life, than there is no more than nature in it, for the stream riseth not higher than the fountain. A beast would do as much, which sinking into danger, would struggle to save itself. But if it proceed from love to God, why was it not done sooner, why not in the flower of our youth, yea when it is done soonest, would we not be heartily sorry that it was not done sooner, if it proceeded out of love to him. And if it thus proceed out of an holy love to God, it cannot arise but from his holy spirit: the breathings of which spirit 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 to it, and not suffer it to go out again.  
All the Creatures in Heaven and Earth cannot help us again to them, yea the best Ordinances are but as pens without ink, or empty Conduit-pipes which give not a drop of true Grace. except Christ who is the fountain please to convey it by them. You know the Famous Story of Francis Spira, what bitter cries he used upon his Death bed: O that I had but one drop of Faith▪ One of the mottons which I have been wont to have, but yet could not have them! But died with those desperate words in his mouth, I am D●mned. Therefore let us take heed how we let such motions rise up like bubbles in us, and break again; or go our like sparks upon wet under, lest often checking, and snibbing, and quenching the Spirit, in the end we be guilty of resisting the Holy Ghost, and God shall swears in his wrath that we shall not enter into his rest. [Where by the way observe, that this Doctrine teacheth us not to be idle, and leave all to God, as they slander it] but as Paul maketh the Consequence, because God worketh in you both the will and the deed, therefore work out your Salvation with fear and trembling. Armin●●s contrarily, ourselves work in ourselves the will, and the deed; Therefore we need not work out our Salvation with any such fear and solicitude, since we may do it at our own pleasure and leisure.  
But it will be said this is a hard case, although a man would repent, yet he cannot? though he desire to serve God, yet it is impossible. Therefore to take away this Scruple, we must know that God is exceeding free and openhanded in giving grace (if it may be taken in time) and if we will not believe it, John cometh here and telleth you, I have received of his fullness, and not only I, but all we have received, that is, all other Saints that either are, or have been: and since John's time, many thousand thousands: And shall not such a Cloud of Witnesses persuade us? If a Beggar do but hear of an open House kept, or a great Dole, it affects him, and invites him to go: But when he sees many come from it with armsful, and lapsful, and baskets-ful, than he is confident: that addeth wings to him; So if a sick man do but hear of a Famous physician, or a healing welford, it stirs him up to go and try: But when he meets with 100 and 1000 coming from the welford, and telling him, I have been there and am healed, I have been there, and am made whole, than he maketh no question; So doth John here, all we have received of his fullness: Like a Bird that hath found out a full heap and calls his fellows to it. Say not therefore, on my sins are so great, and my wants are so many: But rather think thus with yourselves, if there was grace enough for so many, there is surely enough for me: only you must receive when it is offered in the acceptable time, lest often gr●●ving the Spirit, God suffers his Spirit to strive no longer. Gen. 6. 3. But (as I said before) sireare in his wrath that you shall not enter into his rest.  
2 If all grace be received, then let us be affected as Receivers [1 In thankfulness towards God] the most gracious are the most grateful, [2 In Humility towards men] For what have we that we have not received? And shall our Purse or Vessel boast 〈◊〉 self against another, because the Owner hath put more Gold, or more precious liquour into it, than into another, it may be of the same, or a better worth? Or shall the w●l which glistereth with the Sun beams exalt itself against another which stands in the shadow, as if it had Lustre from itself, and not borrowed from the Sun.  
3. Let us be affected as Receivers, in begging grace at God's hands by Prayer. Therefore it is said to be the B●cket of grace, and it is a true observation that a man of much Prayer, is a man of much Grace. Now Prayer is either Private, or public: [Private, is that wherein we express our private and particular occasions to God every day, wherein we renew Repentance & Covenants with God, of abstaining from the sins we are most prove to, and of doing the duties to which we are most unapt, in a word, that wherein 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 very frequent and servant, binding ourselves with an inviolable resolution to keep a constant course in it, but of this there is no doubt. [The next is public Prayer, of which because it is more questioned and not received by all with that Reverence it should, I will add a word or two of it, and conclude.  
That a set form of Prayer is Lawful, much need not to be said, the very newness of the contrary opinion is enough to show the vanity and falseness of it: It being contrary to the judgement of approved counsels, Learned Fathers, and the continual practice of the Church.  
Tertullian, who lived not much above an hundred years after the Apostles death, saith in his book de Oratione, Premissa Legitima & ordinaria Oratione, Ius est superstruendi Petitiones, &c. which showeth that they had some ordinary set allowed Prayers, to which, afterwards some were added at more Liberty. In Origen's time, who lived very near Tertullian's time: It is evident that there were set forms of Prayer used in the Church: for in his 11th Homily upon Jeremy, he repeateth and expoundeth some passages of them, upon which occasion Illiricus saith. Tune temporis certas quasdam foro●●las orationum s●●e dubio habuerunt. Basil in his 63. Epistle saith, that in his time there were litanies used in the Neocesarean Churches, and Ambrose in his time affirmeth: Vsum Laetaniarum ubique ●sse frequentem. Constantine the Great prescribed a set form of Prayer to his soldiers, set down by Eusebius in his fourth book. And Calvin in his 83. Epistle to the Protect● of England saith, that he doth greatly allow a set form of ecclesiastical Prayers, which the Ministers should be bound to observe.  
But as I said before of the lawfulness, there is little question. That which is chiefly to b●●●prehended, is of a secret disesteem of public prayers? By 〈◊〉 of which, many neglect to come to them, and they 〈◊〉 do it in a perfunctory and overly manner, which is an extreme fault. Better were it, that men would came to this disjunction; either it is lawful to use them or 〈◊〉; if not, why do they not wholly abstain, and if they ●●lawfull, why do 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 public prayers then there is. And that is, that besides the end of obtaining the things we want (wherein yet public prayer hath the promise) there is another end in praying, and that is to worship God, and to perform a service to him, for preving of which, there are two places of Scripture unanswerable, Luke 2. 37. Hannals worshipped God by fasting and prayers, the word used is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, which is the proper word for worship, Acts 13. 2. They ministered to the Lord and fasted, the word used is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, whence the word Liturgy is derived. This me thinks should breed in the hearts of men a reverend esteem of this duty.  
Besides, how straight is that which is objected against the lawfulness of it, as that the Spirit is stinted, when we are fettered with words appointed.  
Answ. The freedom of the Spirit stands not so much in the extent of the words, as the intenseness of the zeal wherewith they are uttered. Besides if this argument were good, it would swell against conceived prayer, for if he that heareth, hath a larger spirit than he that prayeth, there is to him the same stinting o● restraint.  
Again it is objected, that we cannot pray for occasional necessities. Therefore we bind not only to a set form: but men may, and aught to use besides, private prayer, wherein we may express our private, accidental, and particular occasions. And if they be more public, there are prayers before and after Sermon, wherein the Minister is left at more liberty? And if it be yet more general belonging to the State or Church, we add it to the public 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 chiefly to be desired, is, that they may be better observed, and more esteemed, especially seeing our public 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 God's own Ordinances.  
And if a set form of prayer be lawful, than the Lord's Prayer must needs excel, being dedicated by Christ himself, and is therefore to be more frequently used, and withal Reverence both in mind and gesture. Nor doth this want the practice and approbation of the ancient, it is Cyprians speech. Quanto efficacius impetramus 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 shall show ourselves affected as Receivers, in using both public and private prayer, we shall find that success which John and the rest found, who of his fullness received Grace for Grace.   
FINIS.