SUNBEAMS OF GOSPEL-LIGHT, Shining clearly from several Texts of Scripture, opened and applied. 1. A heavemly treatise of the divine love of Christ. 2. The Christians freedom. 3. The deformed form of a formal profession. 4. Christ's fullness, and man's emptiness. By JOHN PRESTON, Doctor in Divinity, Chaplain in ordinary to King james, Mr. of Emanuel College in Cambridge, and sometimes Preacher at Lincoln's Inn. LONDON, Printed for JOHN STAFFORD, and are to be sold in Bracke Horse Alley, 1644. A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST. Showing, 1. The Motives 2. The Means 3. The Marks 4. The Kinds thereof. Delivered in five Sermons, by JOHN PRESTON, Doctor in Divinity, Chaplane in Ordinary to his Majesty; Master of Emanuel College in Cambridge, and sometimes Preacher at Lincoln's Inn. MATTH. 22. 37, 38. This is the first, and great Commandment: thou shalt Love the Lord thy God with all thy heart. LONDON, Printed by Thomas Pain, for john Stafford, in Chancery Lane, over against the Rolls. Anno Dom. 1640. The Names of Doctor john Preston his Several Treatises. 1. A Treatise of the Attributes of God containing 17. Sermons upon divers Texts. 2. Four Treatises viz. 1. A remedy against Covetousness upon Coloss. 3. 5. 2. An Elegant and lively description of spiritual life and death upon john 5. 25. 3. The Doctrine of self dental, upon Luke 9 23. 4. A Treatise of the Sacrament, upon 〈◊〉 joh. 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 Saint's 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 Breastplate of Faith and Love, containing 18. Sermons upon three several Texts, viz. Revel. 1. 17. 1 Thes. 1. 3. Gal. 5. 6. 8. Five Sermons Preached before his Majesty, viz. 1. The New Life, upon 1 john 5. 15. 2. A Sensible demonstration of the Deity, 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 sorrowful 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 liveless life, A Treatise of Vivisication. 10. His Remaines, containing 3. excellent Treatises, viz. 1. Iudas' Repentance. 2. The Saints Spiritual strength. 3 Paul's Conversion. 11. The Golden Sceptre, with the Church's Marriage, being three Treatises in one volume. 12. The Fullness of Christ, upon john 1. 16. 13. A Heavenly Treatise of the Divine Love of Christ, in Five Sermons, upon 1 Cor. 16. 22. A brief Collection of the principal heads of these five ensuing Sermons. Sermon the first. THe explanation of the two words, Anathema, and Maranatha fol. 2. Doctrine 1. That to love the Lord jesus, is so necessarily required of us, That he is worthy to be accursed that doth it not. fol. 3. What Love is in g 〈…〉 ill. ibid. How this Love dot 〈…〉 w itself. ibid. Five kinds of Love. 4. Three qualities of love. 5. What this Love of the Lord jesus is, It is a holy disposition, arising from faith, whereby me cleave unto the Lord jesus 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 jesus 11. 12 Use 1. It is a great sin not to love the Lord jesus Christ. 12 An Objection answered. 14 Five true signs of this Love of the Lord jesus. 15 Sermon the second. Use 2. Try whether, what you do is out of Love. 19 Five notes of trial of this Love of the Lord jesus. 21 Six Objections answered. 30, 31, 32. Sermon the third. Five notes more of the trial of the Love of the Lord jesus Christ. 37 Divers Objections therein answered. 38 Use 3. To humble ourselves for want of that Love. 33 Eight reasons why we ought to love the Lord jesus. 44 Divers Objections thereunto answered. 45, 46, 47, 48, 49. The fourth Sermon. Use 4. The 4. Use is, to exhort us to love the Lord jesus. 53 Five advantages which do arise from the Lord jesus. 54 Four means to be used, to strengthen our Love in the Lord jesus. 60 Divers Objections therein answered. 61, to 67. Sermon the fifth. The kinds 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 jesus. 82 Three Objections answered. 83. 84. 85. 86. A Soliloquy of the devout soul to Christ, panting after the love of the Lord jesus. 89. To the Reader of these pious and plain Sermons, Grace and PEACE. CHristian Reader, it was an old complaint of an Heathen, that the noise of the old Philosopher's opinions did hinder their dunghill gods from hearing their prayers: And it is no very new complaint of a Christian, that the many idle subtleties of the School have so drawn up Divinity to the highest peg 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 he is dead, saw it with both eyes. Therefore though he was no small master in subtleties, yet all his thoughts were bend to draw them down from the floating brain, to the feeling heart; that his hearers might be better brought to know and do. 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 himself in the thorns of speculation? How high might he have flown in the curious extracts of every word of this Text? But he, that delighted to speak ten words to edification, rather than ten thousand that could not pierce every ordinary brain, contented himself to fill up deep foards to make them passable, and to wade the sweet and shallow streams of the love of the Lord jesus. He might, from hence, have set himself upon the mount of cursings, and showered down worse than fire and brimstone upon delinquents: but the meekness of his spirit carries him up to the mount of blessings, to learn good souls through death to find life, through threatenings to meet with comforts. He, being lifted up by the Divine love of Christ, doth describe love, and our love to Christ: He soars to the equity, and necessity of it: He rests not before he have given you the means, motives, marks, gains qualifications, and objects of this love. How fain would he have thee love the Lord jesus, that thou mayest avoid the curse, and enjoy the blessing! He knew nothing more necessary for a good Christian then this love. First, he must be a Christian by faith; next, he must live a Christian by faith and love too: He can do neither without the love of Christ to him; and this he can not have but in his time: he shall have faith in Christ, and love to the Lord jesus. There is neither thing, nor love in all the world more comfortable to a good man then this: Sin presseth hard down, and pulls him back from heaven; Satan baits both the hands, and hooks of the world, prosperity, and adversity, to entangle him; Death brings him down to the bed of darkness, the land of oblivion, and lays him up as a despised lump: But if he have this love, when all vanishing bubbles fly away; this mounts him up into the bosom of God. As water, be it conveyed in Pipes never so low, yet in the same Pipes it will rise up as high as the Spring head: so this love springing from the bosom of God, though it be shed abroad, and run through the channels of our hearts on earth, yet with a willing motion it mounts up to Christ again, and carrieth us along with it in despite of storms. Where we love, we live: where we love, we desire to be; and God hath so ordered, that this appetite shall not be in vain. And as for other Loves, see whether the Love of the Lord jesus do not surpass them all Love other things, and yet often they slide away from thee, so that in them thou hast but a momentany joy: But love thy Lord, and, doing so he he abides with thee for ever, and is to thee a spring of everlasting joy. Love other things, and they cannot know the sincerity of thy heart, how much, and in what manner and measure thou lovest them: But love thy Lord, and he knows better the love of thy heart then thyself: Thou mayst say unto him, as did Peter, Thou knowest all things, thou knowest that I love thee; and shalt find entertainment answerable. Love other things, and thou hast vexing care over them, both about their gaining, keeping, and losing: But love thy Lord, and thy care is sweet for him; yea, he careth for thee in all thy ways. Thou canst lose nothing by it, no not thy heart, which though it go out to him, and he keeps it, yet he gives it to thee again, and that better than it was, to comfort thee in thy whole course. Love other things, and thou findest not them at all times, nor so often as thou wouldst: when thou hast need thou canst not speak to them so often as thou wouldst, neither do they hearken to thy words as thou couldst wish: But love thy Lord, and he is with thee always to the end of the world: Thou mayest speak to him at any time, by night, or by day; he heareth thee at all times, and gives thee thy hearts desires. Love other things, and thou canst not know their secrets; there may be something in them which may be vexations unto thee in the issue; there may lie a snake under the green grass, a filthy load under a sweet flower, and a worm in the heart of a desired apple. But love thy Lord, and he will reveal the mystery of Godliness, and his hidden secrets of truth unto thee according to his word; yea, thou shalt see that nothing but that which is glorious in itself, and good for thee, is either in him, or about him. Love other things, and they put thee to many a trouble; they hinder thee in thy prayers, and all thy service to God, because thou dost always think, and dote upon them: But love thy Lord, and he bringeth into thy heart and conscience, peace which passeth all understanding. The more thou lovest him when thou prayest, the more he gives thee to thyself; yea, the more he gives thee to himself, and fills thee with holy comfort. Love other things, and they are without thee still; thou canst never bring them to any more intimate communion, save that which is common to thee with Epicures: But love thy Lord, and he dwelleth in thee, and thou in him, for he is Love. Love other things, and they seek at thy hands a profit and gain to themselves, or else they perish in thy love. They will take advantage upon thy love to work upon thee for their own perfections: But love thy Lord, and he seeks thy profit and perfection: he always endures to glorify himself in doing thee good. Love other things, and most times they will deceive thee, they are often liars, variable, and inconstant: But love thy Lord, and thou shalt be assured: he is most true, and unchangeable, and thou mayst build upon him, that he will not fail thee nor forsake thee. Love other things, and ofttimes they cause grief and heaviness, and so do highly displease thee: But love thy Lord, and it banisheth fear and sad confusion of face, because thou canst see nothing in him that can displease thee. Lastly, love other things, and thou knowest not assuredly whether thou art loved of them again: But love thy Lord, and thou mayst be assured that he answereth thee with the same; yea, with better; for he cannot but love a blessed child of the begetting of his own will. By how much more excellent this love is then the love of all things else, by so much the more must thou press to enjoy and practise it. Every thing naturally desires that which is best for it. If it have it not, it is from the error about the object, or the miscarriage of the appetite. That therefore thou mayest fail in neither, but mayest have the best object, and the best appetite cleared from clouds of ignorance and sin unto thee, these five Sermons of an experienced master in Israel are tendered unto thee. If thou reapest benefit by them, give glory to God, who would not have this lamp of love kept under a bushel, and buried in oblivion. If thou receivest the least encouragement, from these foregoing lines, to make use of this light, know that they proceed from the love of thee in Christ, in him, who desires thy prayers, that he may love the Lord jesus both in life and death. Farewell. A HEAVENLY TREATISE OF DIVINE LOVE. Sermon I. 1 COR. 16. 22. If any man love not the Lord jesus Christ, let him be Anathema, Maranatha, Let him be had in execration, or let him be excommunicated unto the death. THese words have little dependence on the words before going; which are these, The salutation of me Paul with my own hands. It was the custom of the Apostle, that the Church might not deceived with counterfeit Epistles to set his name to those he wrote: And that he would not do alone, but did always add some gracious sentence, as commonly this, The grace of our Lord jesus Christ be with you all. And there he adds that sentence, which so suits with the spirit and mind of S. Paul, that it might easily show it to be S. Paul's Epistle; a man so abounding in the love of the Lord, as he is zealous against such as love him not. We shall find, in all S. Paul's preaching, that faith and love, were that which he drove at; those two roots, those two pillars on which the Church is built, from whence all the rest flow: Hereby teaching Ministers what they should beat at, what should be their aim: A●d so people are taught hence what to do: they must water these two roots well, and then the branches will flourish. Our wisdom should be to look to these; for these being strong, all will be strong: If these be weak, all will be weak If any man love not the Lord jesus, let him be had in execration; yea, accursed unto the death. His scope is to commend love to the Corinthians. If I should cast about me to commend some special thing unto you now at the closing up of my Epistle, I know nothing better than this Love of the Lord jesus. And there are two reasons why you should love him, first ye were in a miserable and accursed condition if you do it not. And the second is from the object you are to love, he is the Lord and so may well challenge your love; jesus your Saviour, and so hath well deserved it: so that we have here an exhortation, and two reasons of it. The words have little difficulty. Somewhat I will say of the two words in the original Anathema & Maranatha. The word Anathema signifies the separation of a thing unto destruction. Maranatha is a Syrian word, signifying cursing; taken from the Hebrew root, and signifies more than Anathema. The Apostle doubles this curse to show the greatness of the punishment It is a great punishment which he would express in two languages. The general doctrine we will observe from these words, is this, That to love the Lord jesus is so necessarily required of us, that he is Doctrine. 1 worthy to be cursed that doth it not. Sometimes in Scripture the promise is made to faith, sometimes to repentance, sometimes to love. Love is so required, that without it, a man is worthy to be accursed; yea, and shall be cursed. I will but open and apply this; not standing to prove it. And First, I will show what love is in general: Secondly, what this love of the Lord jesus is; to show which there will be shown how it is wrought: And thirdly, how they come to be worthy to be accursed, that love him not. And first for the first. Love is among the affections, which are planted in the Will; and it may be described thus, It is a disposition of the Will and Heart What love is in general. of man, whereby it turns and inclines to some good, which it apprehends to be agreeable to its own nature. The Will is carried to nothing, but that which is apprehended to be good. Now this love is a principal act of the Will: and it must be an agreeable good to him, whose Will inclines unto it; for an envious man may confess the excellencies of another man, but he hates them; he suffers by them; they seem not to be an agreeable good to him. And this may be illustrated by the contrary. Hate is that whereby a man turns from a thing which he apprehends contrary to himself. This Love shows itself How love shows itself. in two effects: first, it desires the preservation of what it loves, that it may be kept safe: secondly, it desires Union with it, that they may draw nearer one to another. That you love, which you desire may be yours, with which you desire conjunction: Now sometimes a thing may be nearer, sometimes too far off; therefore it desires such a nearness as may stand with its convenience. And this is common to all love; if you love a Glass, you will take care that it be kept clean, and whole, and for your use: so, if you love a Horse, you will take care that he be well, and in good case, and that he be yours. The same we see in the love of a Father to his Son, of one friend to another. This is the nature of Love. Now Hate chose, desires the destruction of that which is hated, that it may be taken out of the world; and if that cannot be, it desires separation from it, as far as may be. And thus you have seen the nature of Love in general. Now there are divers kinds of Love: There is a Love The kinds of Love. of Pity, when you desire the preservation of a man's person, and the removing of some ill quality; As, our Saviour mourned in Spirit, for the hardness of their hearts; he did pity them, and yet was angry with their sin. There is a Love of Desire, when a thing is dere to be kept safe for our use: And this is for 3 the inferior faculties, as the sigh loves a pleasant object should be continued. There is a Love of Complacence, when we look on a thing, in which all the faculties are 4 pleased; not only the inferior, but the superior, as the Mind and the Will. There is a Love of friendship, when a man loves where he is loved again, when love is reciprocal; there is an intercourse of Love. There is a Love of dependence, when we love him on whom we depend; and thus we love God, when we look upon him, as on whom all our good depends: so that we love him more than our selus, because our good depends upon him, more than on ourselves. We will add the qualities of Love; there is 1 The qualities of Love. a natural Love, planted in us by nature: as the of parents to their children, of one man to another: this love is indifferent, not good in itself; good no otherwise, than directed on a good object. There is a sinful Love, arising from sinful habits, 2 which seek things convenient to it. As nothing is better than love on a right object, so nothing worse than love on a wrong object. As natural Love puts us in the condition men: so this sinful Love makes men worse than beasts, and equals them with the Devil. There is a spiritual Love, arising out of holy qualities, which seeks an object agreeable to it. 3 And this makes a man above a man, and in some sort equal with the Angels. Men are as they love. GOD judges us by our affections, we are judged by what we love. He that loves wickedness, is truly a wicked man; he that loves holiness, is truly holy. This foundation that we have laid, though it may seem somewhat remote, yet ye shall find it of use to hold up this building, before we have done with the point. The s●cond thing that we have to declare, is, 2 What this love of the Lord jesus is. What this love of the Lord jesus is. Now the best way to show what this is, is to show how it is wrought: now for the working of it, there must be two Antecedent things which must make way for it; and they are Humiliation and Faith: for every one believes not this to be needful; and if they do believe it, yet they may be opposite to it, because it is not agreeable to their nature, That a man must be broken so, and moulded again, before he can have this love which is wrought by Humiliation and Faith. And they are wrought on this manner, when we preach the Gospel, and offer jesus Christ unto you: for the duty of a Minister, is nothing but this, to offer jesus Christ himself unto the world. To us a Child is borne; To us a Son is given: for, unto you is borne a Saviour, that is, Christ the Lord. This is the sum of the Esa. 9 Luke 〈◊〉. Gospel; this is the news which we bring: God hath given us his Son; we offer you not forgiveness john 3. 16. of sin, But the Lord jesus. And when he hath given us him, will he not with him give us all things also? Christ must first be given, and when you have him, you shall have all: in him Rom. 8. are the promises, yea and Amen. First have Christ, 2 Cor. 1. 20. and then the promises belong unto you, not before. The Gospel is nothing but this; we are to manifest, that God the Father is willing to give you his Son. We are his Spokesmen, to beseech you to take him, that you would take him as your 2 Cor. 5. husband, to be ruled by him: none, before you are humbled, can marry you to Christ. You must be divorced from all other things, and believe that Christ will take you; and this is Faith, the other Humiliation. And then when you can receive him, you will love him. Now when we preach thus unto the world, what answer do we find? Why, there are some that will not believe that there is such a Lord: and then our work is to persuade, that Christ is such a Lord; and this was the Apostles work, and theirs at the beginning. But when we entreat you to take Christ for your Lord, your answer is, as theirs who were invited to the feast. This, and this excuse they have to hinder them, to believe, that a Christ is propounded, and men regard him not, they will not look after him. Now, that Christ may be received, there is required Humiliation and Faith: Humiliation opens their eyes, by the Law, and spirit of bondage, that they see themselves miserable men, men condemned to die. Now when God hath discovered our misery unto us, and we rightly apprehend what our estates are, than we begin to look on Christ as a condemned malefactor on his pardon; as a Captain on him that comes to redeem him; as a Widow that thought she should live well enough alone, but now when all her goods as seized upon, and they are now to carry her to prison, would be content if any one would marry her. When a man shall see what he is without Christ, one that is condemned, that must perish if he have him not; then he looks on Christ, as upon one most desirable, to prise him, to thirst for him; and if he know that Christ will then receive him, oh then he cannot but love him; for Love (as hath been said) is to a good apprehended; fit for us. Now without this, we will think of Christ, as if we might be well enough without him: But when the heart is thus prepared by Humiliation, oh that all the World would vanish for Christ! Then comes the Gospel, and tells us that Christ is willing to take us, to redeem us, to be ours. And then when we take him, the match is made up: and thence arises this conjugal Love. The Apostle prays for the Ephesians, that Christ may dwell in their hearts by Faith, Ephes. 3. to unite them to Christ, to marry him; then presently it follows, That ye may be rooted and grounded in Love: so that Love follows this, and not a flash, but it roots us in Love. The act of justifying Faith, is the taking of Christ for rest. Now when ye have taken him thus, than you will love him, and then all that follows will be effects of this love: so that this love of the Lord jesus, is this; to wit, A holy disposition, arising from Faith, whereby we cleave unto the Lord jesus Christ, with full purpose of heart, to serve and please him in all things. Whereby we cleave to him. Love inclines, and knits our hearts to him, as it did david's to Jonathan's. And so Barnabas exhorted them to cleave unto the Lord with full purpose of heart, Act. 11. Neither is this idle; but makes a man desirous to please the Lord in all things. A man is said to love the Lord, when out of a persuasion that Christ is most desirable, and willing to receive him, he cleaves to the Lord with a desire to serve and please him in all things. Faith that begets Love, is not only a persuasion that the Lord will be merciful, and forgive us: (For a prisoner may see the judge willing to pardon him, and persuade himself that he shall be pardoned, and yet love not the judge, because he looks not on the judge, as on an amiable person,) but a receiving and resting upon his amiableness. There is another affection; when the heart is so framed, it apprehends Christ for its only good, its happiness. Faith is not only an act of the mind, to believe that God will pardon us; but of the Will and heart also, to take Christ for our Husband; so that all the parts of the heart are inclined and bend after him. If you believe with all your heart, saith Philip to the Eunuch, Act. 8. If a Spouse should see one willing to have her, that is not enough to make up the match; she may not think him fit, she may be unwilling. But suppose there be one that she loves above all, whom she thinks to be most fit for her, yea she thinks she shall be undone if she have him not: but yet she is not sure that he will have her, but thinks it is very probable that he may be induced unto it. So this is Faith, when a man sees Christ only worth his love, he would gladly be divorced from all, so that he might have Christ oh he cannot be without him, yet there is somewhat betwixt them, he cannot firmly believe that Christ loves him, but yet doth not think that he is wholly averse from him. Though thy persuasion be not full, yet if you have this thirst and desire, this hungering after Christ, you may be comforted. This shuts out such as have a persuasion of the pardon of their sins, and yet have not this love, this prising, this desiring after Christ; and takes in such as do thus love and prise him, yet find not that full persuasion of his love; so that this love is that which follows Humiliation and Faith, the breaking of the heart, and the moulding of it up again: when we see our need of him, and his willingness to receive us, than we will take him, which cannot be without this love to him. Now we come to the third thing, the reasons why they are worthy to be accursed unto 3 Why they are worthy to be cursed that love not the Lord jesus. the death that Love not the Lord jesus. This may seem strange and harsh. What then becomes of all unregenerated men? The Apostle means, sure, such as continue in their not loving the Lord, or such as have sinned against the holy Ghost. But the former sense I take to be 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 believe, you shallbe saved; if you believe not, you shallbe damned. Sometimes it is Mark ●0. if you repent you shallbe saved; or if you do not you shall perish, so if you love you shallbe saved; if you love not, you shallbe accursed: now why should he pitch on such a frame of words to express their condition? Because when Christ shall come and be a suitor to us, when he shall woe us, and offer himself 1 Reason. to us, and we will have none of him, than the Son waxes angry. When he shall offer himself unto us, and none will kiss him, than he Psal. 2. waxes angry unto the death, and they perish in the way. The greatest love not answered, turns to the greatest hatred: so when the Father sent to Mat. 22. call them to the feast that were invited, and they refused it, this made him wrath; when we 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 contemn it, know that now is the axe laid to the root of the tree. God will bear it at your hands no longer. Now if a man will not Love the Lord jesus, let him be had in execration, yea let him be accursed unto the death. If a man did not keep the Law, he was to be 2 cursed, now there was a double keeping of the Law: A Legal, which answers the exact rigour of the Law; an Evangelicall, which is an earnest endeavouring to keep the Law, and to make a man's 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 keep the Law, and therefore the Curse follows it. If a man love not the Lord jesus, it is because 3 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 be you love the praise of men, before that of God; and is not this to be accursed? Adultery was punished with death; and what punishment then is enough for the going a whoring from such a God, after such vanties? Again, 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 hypocrisy; which is, to do the outward action without the inward affection: as counterfeit gold hath the same stamp and colour with true gold. But as we cast away counterfeit silver and gold, set it apart to destruction, nailing them up, that they may be known, so will God deal 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 ship; all follows love. 5 When a man love not the Lord, all goes from him. Now when the whole man shall go from the Lord, is not such a one worthy to be cursed, yea to be had in execration to the death? If this love of the Lord be so necessary, then see what a sin it is, what an execrable thing it Use 1. It is a great sin, not to love the Lord jesus. is, not to love the Lord; and what you are to think of yourselves, if you love not the Lord. When jesus Christ shall be propounded unto men, and this light is great, but men do● 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 zeal) we should, I say, be stirred against such with an holy indignation, Act. 17. Do not I hate those that hate thee? Psal. 139. yea I hate them with a perfect hate. This thou hast, that thou hatest the works of the Nicholaitans, which thing also I hate, Revelations 2. And this was a sign of Lot's sincerity, that his righteous soul was grieved, and vexed with the unclean conversation of the Sodomites, 2 Peter 2. If you can see Christ scorned and re jected, and his Word slighted, and his blood trampled on, and you yourselves are not moved with it, you are not of Paul's spirit, who speaking of some, whose God was their belly, whose glory was their shame; of whom (saith he) I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ, Philip, 3. Whence came this, but out of the abundance of his love to Christ, and mankind? I wish ye would all look to yourselves, whether you are in this number or not, of those that love not the Lord. This is such a sin, as the curse is doubled upon it: And the punishment is but to show the measure of the sin. He 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 jesus. This Doctrine throughly considered, may let in a crevice of light to thee, that now thou mayst look on thyself, as on an execrable thing which God hates; and thou mayst see GOD, even stretching out his power to confound thee, yea thou mayst see the Gospel cursing thee. But what terror is there in the preaching of the Gospel, you will say? Ob. O much more (my Brethren) than may be expressed; for the curse of the Law was not so Sol. peremptory; though we have plain words for it, yet it was not without all condition. But God swears to this curse, as if we were thus cursed if we would continue not to love him. The Law is the proper instrument of humbling, yet the Gospel humbles more; for sin is the matter of Humiliation. And there be sins against the Gospel, yea greater sins 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 book of the Law; to do them, Galathians 3. You will say, you will go to Christ, & he shall do it for you: But when the Gospel curses such as love not Christ, to whom will you go to love God? Another man cannot love for you. And if you think this be too harsh, let this verse sound oft in your ears. If any man love not the Lord jesus Christ, let him be accursed unto the death. This cannot be altered, it is the Word of God; ask then thyself this question, whether thou lovest the Lord, or no? And put not yourself 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 keep in with him, to have communion with him. Dost thou then feel, that thou art never well, but when thou art with him, and yet dost thou Signs of Love not love him? Dost thou walk with God, as 1 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 diligent and laborious, you will never leave, till you get near him whom you 2 love; no labour will be tedious, to get his favour; many years seem a few days to jacob, to serve for Rachel, because he loved her. Again, Love is not of a deferring nature, but 3 is impatient of all delays. Again, Love is content with itself; it doth not need to be hired to love, Amor est sibi ipsi 4 dulce pabulum: it carries its meat in its own mouth. If you love the Lord jesus, you would not ask what wages you should have to love him. Again, Love is a strong impulsive quality, it 5 carries you on impetuously unto the Lord, it is a fire that breaks through thick and thin: so that he that loves, cannot sin wilfully, if he would; he cannot but obey, he cannot do any thing against the Gospel, he must do all things for it. The Love of Christ constrains me, saith S. Paul, 2 Corinthians 5. Look how a man is carried with a strong stream, or by a strong man whom he cannot resist; so his love compelled him; I preach, and preach, and men think me mad, but I cannot but do it: the love of Christ constrains me, and as it constrains me, so there is nothing more different than constraint, and not to do 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 centre, you would do no otherwise. So endeth the first Sermon. A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST. Sermon II. BY JOHN PRESTON, DD. Matt. 22. 37, 38. This is the first, and great Commandment: 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 Pain, for john Stafford 1640. A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST. Sermon II. 1 Cor. 16. 22. If any man love not the Lord jesus Christ, let him be had in execration, yea let him be accursed unto the death. THat love to the Lord jesus is so necessarily Point. required, that he is worthy to be accursed that hath it not. Then hence you are to consider Use 2. Try whether, what you do is out of love. your condition, and to examine yourself; 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 we can do to you, is to show you your estates, if ye be 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 far, examine thyself in his, Hast thou done all out of Love? Thou hast kept thyself in good course: thou keepest the Lord's day, and livest like a Christian, thou dost many things indeed. Bu● let me ask thee this question, Do you all out of love? for without love all is naught. If a man should be 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 do many things for thee, yet if he do it not out of love to thee, you cannot regard it; Neither circumcision, nor uncircumcision avails any thing, but faith which works by love, Galathians 5. It is all one, whether you pray or not; hear or not; live well or not, if it be not out of love. What was said of circumcision or uncircumcision, may be said of any duty; all that you have done, is as nothing, if it be not out of love: try yourselves by this, for I know not in all the frames of Theology, such a touchstone of Hypocrisy, 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 yourself a living man; see then if you love, deceive not yourself any longer. This is a Doctrine of much moment; if GOD would convey it with Majesty, by the pow●r of his Spirit, it would amaze and startle the stoutest stomach to hear, Cursed is he, that loves not the Lord. If you love the Lord, he will bear much with you: see what a testimony he gives of David, for all his failing. But do what you will for him, without love, and he will regard it but as a Compliment. As men count that a Compliment not to be regarded, with which the heart goes not, o doth God: look therefore, that you love the Lord jesus, for it is a thing of great consequence, the curse follows you, if you do it not. You are now therefore to examine yourself, Whether you love or no? And to help you in it, I will lay down some marks of this love; bu● first set down with yourself this conclusion, If I love not the Lord jesus, I am an accursed man. Do you feel this love in you? have you a Notes of trial of this love of the Lord Christ. sense of it? Ammon was sick of love, so that his friends could see him wear away: so the Spouse, I am sick of love, Canticles 2. And 1 dost thou love the Lord, and canst not feel it? Dost thou feel thy heart working towards God? This love is a thing that one would think needs no marks, 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, grief when he withdraws himself, hope when there it any probability of enjoying him, fear to lose him. Now do not deceive thyself; thou lovest the Lord, thou will say, but is this love to his person, or to his kingdom, his goods? When thou presentest jesus Christ alone to thyself, canst thou then love him? The Virgins love him, the Harlots love him. And there is a great deal of harlotry love in the world, to the Lord jesus. It was one thing to love Alexander, another to love the King. It is true, Christ is a great King, that can do much good or evil in the world, and so many may love him. But canst thou answer this question, Lovest thou me? with Peter, Lord thou knowest that I love thee, john 20. Thou that knowest my heart, and the secret turnings of it, canst bear me witness that I love thee. Dost thou love his company? Love is seen in nothing more than this. Dost thou love his 2 presence, to walk with God? Dost 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 do with him; there is not an hour that passes thee, wherein thou hast not recourse unto him: when Christ takes a man unto himself, he comes and sups with him, Apocalypse 3. Hast thou then this communion with Christ? Doth he sup with thee, dwell with thee? Now, communion stands in speaking to another, and in hearing him speak 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 go to prayer, as you would go to speak 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 be 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 shows to thee that glory which Moses saw. If you love the Lord, Holidays and Sacrament-days would be as Feast-days, and Wedding-days; for than you meet with God more nearly. Do you then put off your coming to the Sacrament, and would you not come near 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 he loves, whom ye have not seen, yet ye love him; yea, whom, though ye see him not, yet ye believe and joy with joy unspeakable and glorious. Do you then delight in his presence? for delight will be in the enjoying of that we love; joy follows love. To delight in a man's company, is that mark of love which cannot be dissembled. Dost thou then love the appearing of the Lord jesus? 2 Thessalonians 3. If one should bring you news that you must go to the Lord, or he would come to you to morrow, would this be acceptable news to you? Doth he bring good tidings? If a Spouse should have her betrothed husband beyond the Seas, and should hear of his return; if she should say, that it were the worst news that could come to her, would you think that she loved 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 Rev. 13. 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 he will pray submittingly for it, quickly. Indeed a godly man, when the flesh is predominant, and the spirit under hatches, than he may be desirous to be spared a while; oh spare me a little, as the Spouse may sometimes wish her Husband, deferring his coming, when she is not fit to receive him; the house is not ready, not clean enough. A Crown of Righteousness, saith the Apostle, is laid up for all them that love the appearing of the Lord jesus. 1 Timothy 4 8. And the second time shall Christ appear to salvation, to all them that look for him, Hebrews 9 Art thou than one that looks for Christ, that desires nothing but union with him, he will come to thee to thy salvation. If men look not for him, will he come to them to salvation? It may be in some disease, wh●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 go 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 jesus. Love is exceeding bountiful, apt to do much 3 for the Lord, and to suffer any thing gladly. The Apostle, in the first Epistle to the Corinthians, Chapter 13. sets down many excellent properties of Love; she that loved Christ, had a box of Ointment; it may be it was the best thing she had, it may be it was all she had, yet she bestows it on Christ. So Abraham, when God would have his Son, he goes willingly about it; not formally, not out of necessity, but he rose up early to do it. It may be 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 be persuaded that Samson loved her, so long as he kept back any thing from her. If there be any thing so near unto thee as thy life, and it be told thee that the Lord hath need of it, he shall have it. Thou wilt say, It was a wise action of David, to pour 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 wil● say? If thou art a Preicher, preach the Gospel fo● 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 dear unto thee. And as love is thus bountiful, so it seeks not its own, 1 Corinthians 13. And now, how f 〈…〉 will bae found hat love Christ? we may well complain with Paul, All men seek their own, and ●one the things of jesus Christ, Philemon 2. Paul that loved the Lord, how was he affected? he regarded: o● himself, took not care what should become of himself, he took the care of all the Churches upon him: Who is offended, and so by taking offence, falls away, and I burn not? Art thou a Minister, and lovest the Lord jesus, thou wilt not be so careful for a living, and that it be a convenient one, but thou wouldst preach as Paul, though for nothing; for every man might do much for the Lord, if he sought the things of the Lord; if he did plod with himself, how to bring advantage to Christ. And then if this should come in, if I do this, I shall hinder my estate, lose my friends, it would be nothing: the love of the Lord would be far better to thee than any thing, Love doth much for the Lord; Faith works by Love, he loves much, that doth much. Paul, as he was abundant in love, so in labour. If you love me, saith our Saviour, keep my Commandments. Are you willing then to take much pains for the Lord? Dost thou feed the lambs of Christ? If thou art a Minister, or if thou art in the way to that calling, art thou diligent to fit they self for it? And love not only works, but it makes that the commandments are not grievous. The wife may serve her husband, and the servant him, but with a different affection. The covetous man when he is before some great man that can imprison him, or put him to death may part with his wealth, or if with one that can greatly prefer him, in hope of that, he may be brought to part with his money; But willingly he will not. But you must find delight in that you do: when you do a kindness to one that you love, you do but do yourself a kindness on that party. And in this sense what thanks deserve you? you do but satisfy your love. As a mother loves her child, and doth the offices of kindness to it with delight, though she shall never have any thing for it. If you had this love, you would come to say, It is meat and drink to do your Fathers will. Now, you need not be hired to eat and john 4. drink. Lastly, love suffers all things. Are you willing 1 Cor. 13. to suffer any thing for the Lord? when David did a religious act, Michol looks upon him with another eye, as men look now on religious actions. It is no matter, saith David, I will bear it, for I did it to the Lord, who chose me before thy father's house. And if this be to be vi●e. I will be yet more vile. Can you endure to be pointed at, scoffed and mocked, for the Lord? It was a sore trial to have his wife so against him, yet we see how he did bear it. Bonds and afflictions, saith Paul abide me in every City; But none of these things move me, neither count I my life dear unto myself, so I may Acts 20, 24. finish my course with joy. Are you able to do thus? But I canno like, you will say, to be put to it you do not know, it may be you may lose your wealth, your credit, and respect, among those whom you loved, and this is somewhat: yet love makes it as nothing. We see when a man loves a Maid, neither Father nor Friend, nor the speech of people will move him to give over. True, this is a sinful love, but yet shows what the nature of love is. Nay I will go further, you will suffer all with joy, Strengthened with all might according to his glorious power unto Col 1. 11. all patience and long suffering with joyfulness. So when the Apostles were whipped where the shame Acts 5. was more than the pain, yet they rejoiced that they were thought worthy to suffer for Christ. Put all these together, Are ye bountiful, that if the Lord should put you to any cost, cost of purse, labours of life, he should willingly have it? Do ye take care for the things of Christ, plod how ye may glorify him? Do ye do much, and suffer much for the Lord? Take these notes no further than ye see reason for them: And know that this is that word of the Lord, if you love not the Lord jesus, you are cursed. The next property of love is, it desires nothing so much as love again. If a man be ser 4 viceable to another, and not out of love, so he be officious to him, he is content. But love will be paid in its own coin, it will not have mercy without grace. A kingdom without grace, will not content it. It is very observant in this kind, Quis fallere possit amantem? They will be very curious this way. They must see love in every thing, or else they can take no delight in it. It is not a kingdom that can quiet them without the love of God. How ever it go with corn, wine and owl, th' i● prayer is, Lord lift thou up the light of thy Psal. 4. countenance on us. If a man's turn were served, so he might be freed from hell, and made happy, and then love him, this man loves not the Lord. That which Absalon did in hypocrisy, we are to do in truth, Sam. 14. What avails it me that I enjoy (saith he) my lands, and that I live in jerusalem, so long as I may not see the King's face? So if God should give you abundance of all your hearts can wish, free you from the fire of hell, yet this will not content you without you see his face, if you have this love. And thus if God's people humble themselves and seek his face, he 2 Chron. 7. 14. will hear in heaven, and have mercy on them: when a people are oppressed and in captivity, they may come to the Lord and humble themselves, but for their own liberty, they may seek their own good in it, as they, Howled on their Host 7. 14. beds for corn, wine, and oil: but God's people seek his face, his favour; examine thyself then, if when his countenance is clouded, and he hides his face, thou art impatient, thou canst not bear it, than thou mayest assure thyself that thou lovest the Lord. Thus did David Psal. 51. when he wanted the sense of God's favour, how did he complain he would have no denial, and therefore never gives over entreating till he is answered. Dost thou love the Lord? then thou lovest the Saints. This is a true and common note, 5 every one hath it in his mouth, 1 john 3. If you love the Lord, you will love the brethren. Dost thou then love the Lord, and hate evil in other men? If you love not your brother whom you see daily, how can ye love the Lord whom ye never see? God is remote from our eyes that we cannot behold him. Now his image is stamped upon the Saints, and so is visible to us. We see them daily, they converse with us. Now, if we love not them, we cannot love God. For, the love of Christ is that holy disposition which you conceive in your mind of him: Now, the like for kind is in the Saints. As those that do the lusts of the Devil, are of his disposition, that is, are as it were little Devils: so in the Saints, there is the same disposition, the same mind that was in Christ jesus for kind. But you will say, I would love them, if I thought they were not hypocrites. Ob. Take heed, thou mayest persecute Christ under Sol. the person of an hypocrite: what if thou strike at an hypocrite in seeming? yet a true member of Christ is found wounded by thee. And when thy heart shall rise against thee, out of the side of the likeness of religion, and true piety, what would you do if the substance were there, i● he had grace in a higher measure? Christ pitches on this note above all others. It is far easier to love a holy man then to love God. For he lives amongst us, we have him continually before our eyes. Do not say then you love such as are a far off, you care not for these. But you will say I love them well enough, do you so? Do you delight then in their company? Ob. Are you in your natural element when Sol. you are among them? This you will do by a natural instinct if you love the Lord jesus. Again, do you hate sin in all? the same ground will cause you to hate sin, which moves you to love grace. Do you then hate sin as in dislike, and distaste in regenerate men and their society, be it never so pleasant, so profitable? But what would you have me to hate men then? no, but hate their sins, and love them Ob. with the love of pity. Let thy heart melt to consider their case, and desire their good, love them, but so as it may Sol. stand with the love of the Lord jesus. Look then to yourselves, and examine yourselves by these marks, see that you have this love; if ye have it not, you are among the number of these men which are to be 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 jesus. Ob, Nay, thou hatest him, do you not wish that Sol. there were no such Lord to come to judgement, that thou mightest live as thou pleasest? Couldst thou not wish that thou mightest ever hear 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: We say men hate him whom they stand in fear of. Do you then fear and quake at his coming? surely than you are haters of God. But I hope we are not haters of God. Why, Ob. this is not so ●●ra●ge. The Apostle tells us that there were such as loved their pleasures more than Sol. God. 2 Tim. 3. yea, and that there were haters of God also. Rom. 1. 30. And in the second commandment God threatens such as hate him, Exo. 20. and thou mayest be one of them. For if you cannot endure his Company, if your heart rise against his image, it is plain you are a hater of God. What? you would make me out of love with Ob. myself. What do you preach damnation to me? it may be all these signs are not in me; Am I then so accursed? Yes: we do preach damnation to all that are Sol. in such a case, and we are to threaten the curse. And thus the Lord esteems of thee, and it were good that you thought so of yourselves in time. It is the Ministers duty to separate the precious from the vile, to distinguish between men; To show you truly what your conditions are. Therefore apply this Text unto yourselves, every one. If I love not the Lord jesus, I am an accursed man, yea to be had in execration to the death, which might make you loathe yourselves, in dust and ashes. It might make sin alive in you, and bring you to love this jesus. So endeth the second Sermon. A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST. Sermon II. BY JOHN PRESTON, DD. Matt. 22. 37, 38. This is the first, and great Commandment: thou shalt Love the Lord thy God with all thy heart. Psal. 31. 26. Love the Lord O ally his Saints. LONDON, Printed by Thomas Pain, for john Stafford 1640. A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST. Sermon III. 1 Cor. 16. 22. If any man love not the Lord jesus Christ, let him be had in execration, yea let him be accursed unto the death. NOw because this love is so needful, we will add more signs for the trial of yourselves. For we cannot be better occupied. A sixth sig●e therefore is 6 this, he that loves, will be apt to praise and speak well of that he loves, and he will exceed in it: yea, he is very glad when he hears others speak well of it. So if we did love the Lord, we should be apt to speak 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 abundance 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 dost not love him, see in David, a man that loved the Lord. How much was he in the praising of him? Nay, he could not be content to do this alone, but he must have all creatures to praise him and to speak 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 mouths are opened, 2 Corinthians 6. 11. This is an argument that our hearts are enlarged, that we abound in love, when our mouths are opened. So that thy heart is straightened towards God, if thy mouth be not open to his praises. But I cannot speak as other men, I am no Ob. scholar, if I had elocution gifts, learning, I could thus speak. This is no excush, it is the nature of love to make men eloquent, the passions make eloquent. Sol. As we say, Pectus facit eloquentes, & magna pars eloquentiae constra animo. Are you hen apt to speak well of God? But this, you will say, is but a small matter, who doth not? Oh yes, we are wanting in that manner of speaking of him which love requires. We do not speak of him with that affection, that sensibleness, that may inflame others to love him. See the Spouse in the Canticles: Oh saith she, My love is fairer than ten thousands. And thus will the soul that loves God do. It will tell of his mercies abroad. It will speak good of his Name. And that not as a duty only, but as a thing in which it takes especial delight: Love follows the judgement, you cannot love the Lord, but you will think well of him. See then what thy speeches are concerning him: see if thy heart do nimbly indite, and thy tongue be as the pen of a ready Scribe Psalm 45. Consider whether you endeavour to do any thing for Christ without expostulating, and indenting with him. Whether you are ready to do all things freely to him, without consulting with another about it. Amicitia non est revocanda ad calculos. A friend must not be strict in taking his account, for than he plays 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 turn; this is a sign thou dost want love. A Minister that hath this love, when he is to take a Living, will not so much inquire what reward he shall have, as what service he may do to God in it. If you did love the Lord you would not stand, saying, is it necessary to keep the Lords day so strictly? You would be ready to do what ever hath but a shadow of pleasing him. Oh how you would be glad of such a day, so free from other business, wherein you might sequester yourselves from the world, to attend upon God, and to enjoy him? So for a family prayer, thou wouldst not ask, can it not be omitted without sin? This questioning will not stand with this love: for the person thou servest is the Lord, and thou must not be as a mercenary servant. A wife will be devising things to please her husband. So, what shall I render to the Lord (saith David.) So Paul was abundant in labours and sufferings. If Paul would have done nothing but out of necessity, he had never done half so much, say then, I will even go do my duty, perform my task, If I must pray in my family, than I will: If I must keep the Lords day, I will make a shift to wear out the day; This I say argues a heart void of this love. We must know that Christ hath died to purchase to himself a people zealous of good works: such as do good works with desire or dear delight; that would fain do a great deal more than they do. Would you then do no more than just will bring you to heaven as you think? Do you set limits to your performances? you have not this love. Why? you pray that you may serve Christ on earth as the Angels do in heaven, and yet will you say such a man goes faster, it is no matter, this pace will bring me to heaven, and so never mend it? This is a sign of no love to the Lord jesus. If you did love the Lord, ye should find an holy affection of anger and zealerising against such as offend him. Anger waits on love. Love is an affection that makes forwards to the thing beloved: and if any thing stand in the way, Anger removes it hastily. If thy heart then be not stirred when God is dishonoured, his Church spoiled, and Religion goes downward, thou lovest him not, can you endure to hear yourself scandalised? No, and why? because you love yourself. To see then the blood of the Lord jesus trampled on, neglected so, as no man should regard it, to see the Saints in adversity, and not to be affected, argues that your heart is void of this love of the Lord jesus. Eli when he heard the news of Israel's flight, his son's death, it must needs grieve him, but all this while, his heart was composed: But the worst news (as usually it doth) comes last. The Ark of God was taken: Then his heart was amazed, he could no longer subsist, but he falls down backward and breaks his neck. But it may be ye do not hope to attain to the grace of El●; why, look then on his daughter in law, one of the weaker sex; All that ill news moved her not so much. Oh the Ark of God was taken, that was it which she pitched upon, her son that was borne could not allay this grief. But the Ark is not taken (you will say) Ob. there is not the like cause now with us. No? are not many Churches desolate? when Sol. you see so many Churches ransacked beyond the Seas, do you not see the Ark of God taken in a great measure? when you see Popery increasing, and the Saints wallowing in their blood? If you take not this to heart, it is because the love of Christ is not in you. If Christ lose a man, if any be offended, and fall away, I burn, saith the Apostle. When the King, jer. 36. took that book and burned it, it is noted of those that stood by, that they did rend their clothes. God takes it as a great sign of a profane heart, when one shall not take such dishonours of his to heart, when he rends not his clothes at the sight of such a thing. Paul when he saw the idolatry that abounded in Athens, was inflamed in his spirit. Acts 17. See what a commendation God gave to Phineas for his zeal against Zimri and Cosbi, he would have it remembered as a special note of his love to him, which he would not let go unrewarded. If thou dost not then pray for the Church's welfare, If thou art not affected with the loss and disadvantages of the Church, as with thy own, thou wantest this love. A ninth sign is not to dare to do any thing that displeaseth him. If you do a thing amiss 9 that would be displeasing, you had rather that all the world should see you, than him whom you love. Now you know God always behold you: you should therefore be always alike careful. They shall fear the Lord and his goodness, Hosea 4: The Lord for his goodness; they shall fear to lose him. Above all consider when you have offended him, how you take that to heart. When you know there is a breach between you and the Lord, and you can be content, and rest in it, this is a shrewd sign of no love. When man and wife shall fall out, and grieve not for it, but let it pass, not seeking to be reconciled, it is sign of cold love between them. Think with yourself there is no man whom you profess to love, but you would not willingly provoke. And dare you say that you love the Lord, and yet ye will grieve and vex him? If you love the Lord, there would be an hungering in you after him: there would be still 10. an hanging that way. All impediments would be broken through, the heart would still be moving thitherward. It would be bending thither. It would admit no repulse. As the woman of Canaan, Matth. 15. it would not be put off. As the stone rests not till it comes to the centre, so nothing can keep you off from the Lord, no pleasures; away with them: nor any difficulties, no you cannot rest without him. Say not then with yourself, though you love him not now, yet I may love him hereafter, and I may love him hereafter, though not so much. No, love desires present union, it hates all delays. Consider this: if you did repent out of love, your repentance would be present, and what repentance is it which is not out of love? Then hence thou art to humble thyself, if thou art failing in this labour of love. See how Use 3. To humble ourselves for want of this love. great a fault it is, not to love the Lord: and learn to blame thyself exceedingly for it. And that you may do this, I will show you what great reason you have to love the Lord. Consider that he is worthy to be beloved. As 1. The reasons we have to love the Lord. David said, he is worthy to be praised, so may we well say, he is worthy to be beloved. And why? because he hath all that is amiable in him. If you see any thing lovely in the creature, it is eminently in him. Shall not he that made the eye see? he that made the ear hear? shall not he that gave these perfections to the creatures have them in himself more eminently? This perfection of his beauty, is that which causeth the Angels so much to admire and adore him, to be taken up in the admiration of his excellencies. Observe that in any man whom you love; there is something not to be beloved: But CHRIST is wholly delectable, there is nothing in him not fully to be beloved. See how the Spouse describes him in the Canticles, how she 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 show himself unto you, as he promised to show himself unto him that loves him, john 14, 21. If the Lord, I say, would give you a glimpse of himself; 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 do not, because he discovers himself to some and not to others. As he did to Moses, where let us see a little his expression of himself. The Lord, the Lord, Exodus 34. this is but the Casket, the jewel is within. If God's Spirit should open these words unto you, you would see him the fairest of ten thousand, jehovah, jehovah. 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 jehovah, in him is no alteration, he is not a friend to day, and none to morrow, and such a friend you would desire to choose: as this Name signifies, his immutable being, so his omnipotency, he is Almighty. Now what a Loadstone of love is this? All the power in men, enableth them but to do some things: as patience enables them to bear injurious acts; But the Lord hath all abilities, all ornaments, all excellencies, all is comprehended in this Almighty: So that well may such a friend be desired. True, will the poor soul say, he is well worth Ob. the having. But he will not match with such a match as I am. Oh yes, he is wonderfully pitiful and Merciful: as great a Prince of pity, as of any thing Answ. else. Merciful: but I have no beauty, no grace in Ob. me, no worth, no repentance. But God is exceeding gracious. King's are said Answ. to be gracious, because there is supposed such a difference between them and their Subjects, that they can deserve nothing of them: So God is gracious, he doth not look for any deservings in thee. But I have provoked him by sinning, and sinning Ob. often: This will make him put me off. No, he is of great forbearance. Answ. But if he do receive me, I must carry myself Ob. well, pray, and do, that which I shall never be able to do. Why no, he is very kind. Look what a kind Father, a kind Husband, would do to a Answ. Child, or a Wife, they are careful to give content: the like may you expect of the Lord. He will wink at many infirmities, if your desires be found. Though he say so, how shall I know that he will Ob. do it? To confirm this, He is true: he keeps covenant, Answ. and hath given ensamples of his mercy on thousands of them that fear him. Oh, but still my sins are many and Ob. great. Be it so: yet he forgives iniquities, transgressions, and sins, original sins, sins of weakness, Answ. and sins of wilfulness. This glory God showed to Moses. This is the description of himself, such a one is jesus Christ, O ye daughters of jerusalem, and is he not worthy to be beloved? When thou hast considered the worth that is 2 in himself, consider that he sues to thee for thy love. Suppose a Prince should come and ask this at thy hands, wouldst thou deny him? The weak should sue to the stronger, but here the Lord God comes to thee for thy love. This is that, O Israel, which he requires of thee, that thou love the Lord thy God, Deuter. 10, 16. When such a God shall ask thy love, sue for it, shall he be denied? We (the Ministers) are but Christ's spokesmen to woo for Christ. See who it is that requires this? it is thy Sovereign 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 fear him, to love him? as if he should say, the Lord hath done great things for you, and might require great things of you again. This may melt thee then, that he requires nothing but thy love. Again consider, he hath planted this love in thy heart: shall he not have his own then when 4 he requires? shall not he which planted the tree, eat of the fruit? shall not he which gave this fountain of love taste of the waters of it? Again, 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 sways & commands all in you. Doth thy wealth deserve it? Do men deserve it? Why, they are not to be compared to the Lord. Can any man do for thee that which he doth? besides, he forgives thee thy sin's day by day. Think of his excellencies. Again, you are engaged to love him. you are married to him; you have given up your names to 5 him in your baptism: so that now well may I call you an adulterous generation, if you love him not, Ye are witnesses against yourselves this day (saith joshua) joshua 24. if ye serve not the Lord. He takes great advantage of their promise that they had made to serve the Lord: ye are now witnesses against yourselves if you do it not. So all that hear me this day are witnesses against themselves. For in their baptism they took the Lord for their God. Is he not your Master? where then is your fear? is he not your Father? where then is your reverence? is he not your Friend, where then is your love? Again, he hath bought us, yea, he hath over-bought us. If you should see a flock of sheep, 6 and hear that such a man hath paid such a price for them, far beyond their worth, you will be ready to say, let him have them, he is well worthy of them. And shall Christ be denied that which he hath so dear bought? he hath bought you from the world, from the power of the devil, yea, and from yourselves, so that they are not to set us on work, We are not our own, 1 Corinthians 6. we are therefore to do a mother's business, and that is Christ's, who requireth love. Besides all these generals, think of the particulars, which work most upon us. See all his 7 passages to you, how kind he hath been toward you. See how he hath dealt with you from your youth hitherto. Consider all his kindnesses bestowed upon thee: see also what he hath done in forgiving thee. Thou hast sinned often, and greatly, and yet still he hath forgiven thee, and this is a great matter. She loved much, because much was forgiven her, Luke 7. He feeds thee, clothes thee thou hast not a night's rest but he gives it thee, he it is that keeps thee from all dangers: that careth for thee when thou canst not take care for thyself. The creature cannot help thee, without 〈…〉 ee command it to help thee, he hath stood close to thee in all exigents. And this most of all affects us: in some great danger when all forsake us, we cannot but love him most dear that then sticks close unto us. Thus hath the Lord done unto thee, with this Nathan urges David, and aggravates his sin? 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 practice with your soul; the Lord hath done thus and thus for me, and shall I not love him? would we not hate that man that should not love and respect him from whom he hath his whole maintenance? Lastly, consider that he loves thee. Now as 8 fire begets fire, so let love beget love. The Son of God hath loved thee and given himself for thee, Galatians 2. Consider Christ hath loved thee, and hath given a good experiment of his love, to wit, himself for thee. And if he had given thee himself whole, it had been a gift inestimable: But he hath given thee himself broken, crucified to thee, who hast been a rebel against him. See his love he looks on thee when thou thinkest not o● him, he took care for thee when thou tookest none for thyself; Nay, then thought it he not too much to die for thy good. Oh the height, the length, the breadth, the depth of the love of Christ which passes knowledge! you can never Ephes. 3. know this love of the Lord, it astonished Paul. All this may stir you up to fear the Lord. This shows you what reason you have to do it: And it may be an intentive to you, or at the least may cause thee greatly to condemn thyself for not loving him. Let these at least make you think well of the Lord, and ill of thyself, that you cannot love. It will go heard if he be refused: his wrath will be kindled, Psal. 2. after that he hath sued to thee, and thou rejectest him, he will not put it up, but will make his wrath known on thee, which GOD forbid. So endeth the third Sermon. A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST. Sermon FOUR BY JOHN PRESTON, D D. Matt. 22. 37, 38. This is the first, and great Commandment: 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 Pain, for john Stafford: 640. A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST. Sermon FOUR 1 Cor. 16. 22. If any man love not the Lord jesus 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 4. Use. To exhort us to love the Lord. are accursed that love him not, let me exhort you then to do 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 do it not: But let us see the advantages that will come to us by it. I will make you to keep God's commandments The advantages which arise from the love of the Lord jesus. with ease and delight: and this is no small benefit. This love makes you go about the work, as the Ship with wind and sail. The journey must be gone: now they that have not love, must row and take a great deal more pains. This is the love of God, that you keep his commandments. And his commandments are not grievous, 1 john 3. This makes us keep the commandments, so ye may fear, you will say. Oh, but love makes them easy. It will be very hard to do them without love. How hard a task had it been for Paul to have done so much as he did, without this love● See what love makes mothers do to children. This love of Christ constrained Paul: it carried him on like wings; it compelled him to do thus and thus. And is this then nothing? yea, it shall make you abundant in the work of the Lord. For this commands all the faculties, and it winds them up to their highest pegs: and this it will make you to do out of an inward principle. There is a great difference betwixt a horse that runs freely, and one that is forced by the Spur: Shall not this then cause you to set a high price upon this love? There are scarce any so desperate, but they would say, they would fain keep GOD'S commandments, were they not so hard. Now this love will make them thy delight, it will make them easy and pleasant unto thee. This is the surest testimony to your own soul of all others, that you are translated from death to life. An hypocrite cannot love the Lord, he may do the outward works, he may hear 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 find this love of Christ, this hungering after him, that tendering of the heart towards him, that your heart is to Christ, as the Iron to the Loadstone, you must rest with him. If you can say, I have no great marks of a child of God, I have many infirmities, but yet this I can say, I love the Lord; my life for thine, thy case is happy; heaven and earth may pass away, but thou canst not miss of thy happiness. What ever you have without this, can be no sound testimony unto you of your blessedness; 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 less you have. When thou givest thy heart to God, he gives thee thy heart again, and sets it on work for thy own good; He teacheth us to profit, and leadeth us by the way which we should go, Esay 48. 17. As Christ said of the Sabboath, the Sabboath was made for man: so may I say of all the commandments, when you give your hearts to the Lord, he sets them to keep the commandments, but to this end, that it may be well with thee. Oh that there were such a heart in this people, to fear me, and to keep all my commandments that it might go well with them, and their children for ever. Deutrenomy 5. 20. Thou hast thy heart again, 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: for he hath given you leave to love your wives, children, and your lawful recreations, only now you love them at his appointment, as he will, whereas before you did it as you listed. Nay, the Lord doth not only give you your heart again, but returns it better than it was, new pointed. As the earth receives in the puddle water, which it sends forth clear and pure. All the streams of thy love run as fresh for thy good as ever they did, and more. That only which was amiss in them, is taken away. Let not this feed thy understanding only, but find it good in thy practice. By this you shall have much comfort and joy, and this is that which all men desire. What is that 4 which keeps you from loving the Lord? Oh, you have a conceit, that then you must lose your pleasures, and your delights. No, it is the most comfortable action in the world, to love the Lord: delights follows action, as the flame the fire. Now the best action hath the greatest delight. The Philosopher could say, Happiness was to love the most amiable object; Est amare optimum amabile, to love the best amiable known, is the best act. Whom not seeing, yet you love, joying with joy unspeakable and glorious, 1 Peter 1. It is a pleasant thing to love a creature like thyself, thy children, thy friend. But the creature is not perfect, and it may be it loves not thee again. But Christ is perfect, and loves thee, thou canst not lose any love by loving of him. Oh what a pleasant thing it is to love the Lord, to live with him, to sup and dine with him, to be able to say, I am my welbeloveds, and my well-beloved is mine! When you shall consider the world hates you, what a comfort will it be, to know that the Lord loves you! that when the world uses you ill, you may fly unto Christ his bosom, and lay open all your grievances to him. To love, and to be beloved, are the most pleasant actions. Now to love the Lord Jesus, is so much the more pleasant, than the loving of other things, as he is a more excellent object than other things. Besides, is not every thing best in its own place, conformed to its own rule, carried to its own end? Take it in thy body, when all the parts of it are straight, all the faculties and humours in a right temper, serving to their proper ends, than there is delight and comfort: so, Love, when it is settled upon its own object, sets all things strait, whence wonderful joy cannot but follow; Amor rectus omnia recta habet, as the Schoolman well observes. Consider this, the love of the Lord makes you 5 a better man, gives you a greater excellency, which is a thing which all men desire. Look on the excellency of the creatures, it proceeds from their forms; as the excellency of a Pearl above other stones comes from its form: for we know that the matter of all these things is common. Now the object to the faculty, hath the property of the form; for it gives name and distinction. Now this love makes God and spiritual things, as it were the form of the will. And according to this form is the Excellency of the man. Every man is better or worse, as his love is pitched on a better object. He that loves a base thing, is base; and he that loves a thing somewhat better, excels that man; but he that loves spiritual things, is the most noble. Look on the lower faculties, when the sensitive appetite enjoys its proper object, than a man hath his perfection in that kind. Thus, when the will is fixed on jesus Christ, its best object, than a man hath his full perfection. If water be united to Wine, it's made better; when the body is united to the soul, how glorious a creature is it! how glorious a creature than will thy soul be, when by love it is united to the Lord! This love puts a greater excellency on the soul, than the soul doth on the body. Love brings the soul to God, and makes him all in all to us; so that what we cannot desire, we may have in him: have ye not then cause to wish that ye loved the Lord? True, you have said enough to inflame us. But how shall we do it my brethren? if you are brought unfeignedly to desire it, half the work is done; when the Disciples prayed, Lord increase our faith, Means to love the Lord. Matth. 18. Christ answers, If you have faith; but as a grain of Mustard seed, you may say unto Mat. 18. this Mountain, be thou moved, and it shall be moved. But this is not the means to get faith. No, but this commends faith. And if out of this commendation they could come to prize and admire it, and so pray earnestly for it, God would give it them. Let this therefore be the first means to help thee to the getting of this, to the Lord jesus. First, pray heartily for it, Lord I desire to love 1 thee, I see thee most amiable, and would fain love thee. This Petition is according to thy will, Lord grant it me. How would this prevail, how could God put off such a request? But I have prayed, and I have not obtained it. Ob. But hast thou prayed importunately, as the woman to the unjust judge without giving over? Sol. This is a precious grace, and therefore God will have us bestow some pains in the getting of it. We shall not obtain it easily, that so we may prize it the more, and keep it the more charily. The grace of Christ, saith Paul, was abundant with me in faith and love, 1 Tim. 11. 14. This is that which the Apostle magnified so much, that God had given him love. The grace of Christ was abundant towards him in giving him love. But how doth prayer do this? Quest. That little love which moved thee to pray, by exercise, is increased and is become greater. Answ. 1. Prayer brings thee in acquaintance with God. 2 Before acquaintance there may be a wishing well to another, but there cannot be that love to another which is required in friendship. And it may be Christ will show himself unto 3 thee, as we see when he himself, Matth. 17. prayed, his garments were changed, and he was transfigured. But especially prayer doth this by prevailing 4 with God, as we see the prayers of the blind man prevailed with Christ. And do you think that Christ now in Heaven hath put off these kind affections which he had on the earth? will he not also hear, if you should pray to him? But this you will say is a common means to obtain all grace. Ob. Yes: but of this love in a special manner: because love is the most peculiar gift of the Holy Answ. Ghost. Now the Holy Ghost is obtained by Prayer. Our hearts are so carnal, so fleshly, that we cannot love the Lord; and he is so holy, so good, that we can no more love him, unless he himself kindle this flame of love in our hearts, than cold water can heat, unless it had another principle. Contend therefore and strive with the Lord for his Spirit which works this love, who hath declared also unto us your love in the Spirit. Coloss. 1. 8. Secondly, desire the Lord to show you himself, that jesus Christ would manifest himself unto you. And this is the greatest means of all, to work love. He that hath my Commandments, and keepeth them, is he that loveth me, and he John 14. 21. shall be loved of the Father, and I will love him, and show myself unto him, when Christ shall show himself 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 showing of you Christ, and his excellencies, and the Holy Ghosts. Though we could speak with the tongue of Angels, yet it would be but as the dead letter to Christ's showing of himself. When he shall show you your vileness, his excellency, your sinfulness, his holiness, your misesery, his mercies, you must needs love him. Paul when he had revealed Christ, what he could, to the Ephesians, he prays for them, that God would give them the Spirit of wisdom 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 yourself; the Lord showed himself to Moses, David, Paul, which made them love him so much. Go therefore to the Lord, and pray as Moses Lord show me thy glory; and beg it earnestly at his hands: and that which was done extraordinarily, shall be done to thy soul. That was but a showing of the Lord by a right light, which is done more or less to every one. But this is an act of the Lord, what shall I Ob. do to it? Consider what the Scripture says of him, Sol. what the Saints say of him, but most of all what he hath been to thee. See with what patience, love, and mercy, he hath carried himself towards thee, as when we converse with a man, out of his several actions we gather his disposition, and so frame an Idea of him in our mind. We must humble ourselves, labour to see our 3 miserable conditions, for that will bring love. So Paul when he considered that he was the worst of all, it made him love more than them all. So Mary when she conceived how unfit she was to conceive by the Holy Ghost, she sung that song. When we look on ourselves, and see our own sins and miseries, our love to Christ will be 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 he shall live: this wounds a man's heart with love. Look on your secret sins, your relapses, your misery by sin, and then on Christ's coming with his mercies and favours, and you cannot but love him. I say look on thy sins, weigh them with their circumstances. Think that after so many adulteries Jerem. 2. 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 he hath by him. Strengthen thy faith: for the stronger thy faith is, the greater will thy love be. A strong 4 hand rids more work than a weak. Take a man excellent in all gifts whom thou much admirest, yet if he loved not thee, thou wouldst not much care for such an one: so though thou seest much excellency in Christ, yet thou canst not love him, unless thou hast a persuasion that he loves thee. But how shall I know that he will love me? he hath made it known 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 Esay 9 is borne, to us a son is given. And Christ himself hath shown sufficiently his love unto thee. He hath spent his blood for thee, yea, he continually speaks to his Father in thy behalf, yea, he sues to thee for love, he loves thee first, and sues to thee, as the man doth to the woman; thou mayst be persuaded therefore that he loves thee. But I am not fit to be a Spouse to Christ. Ob. It is true, and he knew that well enough. He Answ. will take thee a Blackamoor, and afterwards will put beauty on thee, Ezekiel 36. 16. Stand not thou on thy unfitness when he is thy Su●or. But it may be he stands thus and thus affected Ob. to such and such persons, and how shall I know that the Lord loves me and is willing to take me? I can say nothing to thee but this, and that is Answ. sufficient, thou hast his general promise made to all, Mark. 16. Go preach the Gospel to every creature. There is a general mandate given to Ministers to preach the promise to all, and why wilt thou make exceptions where God hath made none, and interline his promises? We are commanded to offer Christ to all, every one that will come may come and drink of this water of life freely. The offer is general, though but some embrace it. But I want godly sorrow for my sins. And Ob. this is required before we can receive Christ. Yet deceive not thyself, the matter is not Answ. whether thy humiliation be more or less, only come. The promise is made to all that come, they shall be refreshed. Indeed thou wilt not come till thou art somewhat humbled, Thou wilt not fly to the City of refuge till thou art pursued by the avenger of blood. But if thou come at all, God will fulfil his promise. Stick 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, only it was not so far gone, and he hath not lived so long in sorrow. So some men's sins are grosser, and their sorrow more violent, other sins are less, but yet such as they see them like to damn 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 terrors of the Almighty, yet if thou hast so much as will bring thee to Christ, and make thee stick close unto him, so as thou wouldst 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 God's part, or on your part: But it is not on God's 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 he shall set his love upon thee. There are no merits desired on thy part, only accept him, receive him, he will afterwards put some lines upon thee. Art thou willing to take Christ for thy husband, for better and worse, with a crown of Thorns, as well as Glory? then the match is concluded, thou mayst be sure that Christ will be thine. But I have renewed my sins, and have fallen Ob. into divers relapses. I still provoke him and fall back, and GOD will not endure such a wretch. Yet he forgives sins of all sorts, he is abundant Answ. in mercy, he is still forgiving, and never gives over. There is a fountain opened to judah and jerusalem for sin and for uncleanness, Zach. 12. verse. 13. There is afountaine, not a cistern, to wash in, which may be drawn dry. Only this caveat must be put in, that we allow not ourselves in any known sin, but that we maintain war continually against sin, and by no means admit any peace with Amaleck. Another means is, to remove the impediments of love, which are two especially, strangeness, 5. and worldly-mindedness, Strangeness dissolves all friendship. By this means the interest of friendship may be broken off. This strangeness breeds fearfulness when we go to God, and fearfulness weakness of love: whereas boldness is the nurse of it. Herein is our love made perfect, that we have boldness in the day of the Lord jesus. As by neglecting fellowship with the Saints, we come to lose our acquaintance we had towards them: so the neglecting of maintaining our acquaintance with God, brings us quite at last to leave him. Draw near therefore to God continually, and this will increase your love to him. Be therefore oft speaking to him and hearing him speak to you. Be much in prayer, and often in reading and hearing. And do not these things customarily, and untowardly, but with life and affection: go to prayer as you would go to speak with your most dear friend, whom you most of all delight to talk with. Let it be pleasant to thee to converse with him in all things; when thou hast any injury befallen thee, go and make thy cause known to him; and when any sin hath escaped thee, whereby he may be offended, give not over till reconciliation be made, and thy friendship rewarded. Look especially to thy ways, for sin alienates and restrains a man from God: therefore see that that be removed as much as may be. Worldly mindedness 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 until the heart be circumcised, it is filled with the love of the World, so that he cannot love the Lord, at least, with all his heart, as he ought. There is no such quench-coale to the love of God, as the love of the World. Pleasures and the love of carnal things are very apt to steal away our hearts from God before we are aware. If we look not more narrowly to it, they may do it. Examine your own hearts, and see if by how much the more you love the World, by so much the less you are affected to the Lord. These things, as Absalon, steal away our hearts from God, as he did the people from his Father. If thou findest not that love to God, which formerly hath been, see what hath come between God and thy heart. Look if some pleasure or lust have not crept in between: for these will separate between God and thee. See if there be not in thy understanding conceits of things to be better than indeed they are: for these will turn the heart from the Lord; but above all, look to thy will and affections. FINIS. A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST. Sermon V. BY JOHN PRESTON, DD. Matt. 22. 37, 38. This is the first, and great Commandment: 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 Pain, for john Stafford. 1640. A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST. Sermon V. 1 Cor. 16. 22. If any man love not the Lord jesus Christ, let him be had in execration, yea let him be accursed unto the death. NOw the next thing we have to do, is to show what kind of love the Lord accepts; for he will not take any kind of love that is offered him, but only such a love as he calls for, as he requires. Thou must love him with all thy might, and with all thy strength. A public person may do more than a private. His example may do much, or he may command others, if not to do good, yet to refrain from evil. God desires that thou love him with all thy strength; if thou knowest much, thou must do much. Besides some things thou canst do, namely, which others cannot do 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 do, 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 Scholar, or whatsoever thou art, when thou shalt come to the Lord with a small pittance, when thou hast opportunity to do a great deal more, the Lord will not take it at thy hands. As a Landlord will not receive a small parcel, when the Tenant may pay a greater sum. Neither is this a thing indifferent, for you to do, or not to do: for God requires much of him, to whom he hath given much. He 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 work of supererogation, though he was abundant in the works of the Lord, continually setting himself about the work with his whole strength. Thou must love him above all things else; Above all creatures, above that which is most 2. dear unto thee, yea, above thyself. And if thou dost not so, thou lovest him but as a creature which will not serve his turn. He hath done more for thee then any creatue hath or can do. He hath died for thee, hath given himself crucified for thee, he deserves therefore more love than thy pleasures, profits, or then any friend thou hast. You are therefore to love him above all, to embrace & cleave to him chiefly, to make him wholly thine. But how can he (you will say) be wholly mine, Ob. seeing so many have their parts in him? Yes, he is wholly thine, and thou must be wholly his. He is infinite, and so hath no parts, Answ. but is entire to every one, as every line drawn to the Centre, may challenge the whole Centre for its own, though there be a thousand lines beside. But what? must I so love the Lord, that I may, Ob. not love earthly things? Yes: thou mayest love them, so that it be not with an adulterous love. Thou mayest love them Answ. for God, as by them you may be enabled to serve God the better. But how shall I know this adulterous love? Ob. When you love any thing, so as it lessens your love to your husband, that is an adulterous love. Answ. As when thou lovest some pleasure and delight so, as it takes up the mind and hinders thee in hearing, and will not suffer thee to pray without distraction, but thy thoughts must be upon it, this love is adulterate love. Thou mayest rejoice, yet so as if thou rejoycest not. As this joy hinders not thy walking with God, so thou mayest labour in thy calling with a love to it, yet so as it doth not draw away thy heart from God. But this is very difficult (will some say.) Ob. No, it is easy. When God hath put this love into thy heart, the necessity of it may make it easy. Answ. Thou mayest do it, or thou canst not be saved. Indeed it is impossible for a man that hath set his heart on riches, to remove it off again of himself. And in this sense Christ speaks, when he says, It is so hard for a rich man to enter into the Kingdom of heaven. But when God hath wrought this love in thee, and hath revealed to thee the emptiness and vanity of other things, it will be easy. But I am not able to love the Lord above my Ob. self and all other things. Yes, thou mayest, if once thou art throughly persuaded that he is thy chiefest good, and Answ. how miserable thou art without him: thou wilt then be content to forsake all, and to cleave to him alone. A man that sow's Corn is content it should die, so as it may be quickened again and bring forth increase. And therefore Paul, though he saw the outward building of his body go to decay, he cared not, so long as he was renewed in the inner. So when thou seest thy good contained in him more than in thyself, when thou seest thy happiness laid up in him, thou wilt easily be persuaded to leave thyself to enjoy him: For thou losest nothing by losing thyself, thy whole happiness is in God. Again, thou must be rooted and grounded in Love. This is that which the Apostle so prays for, for the Ephesians, Ephesians 3. 17. There is a certain love by fits which God accepts not. When men come and offer to God great promises like the waves of the Sea, as big as mountains, oh they think they will do much for God, But their minds change, and they become as those high waves, which at last fall level with the other waters. If a man should proffer thee great kindnesses, and thou shouldest afterwards come to him to make use of him, and he should look strangely upon thee, as if he were never acquainted with thee, how wouldst thou esteem of such love! If we are now on, now off in our love, God will not esteem of such love, and if you be not rooted in your love, you will be unstable. Let then your love be well rooted, let the foundation be good on which it stands: now that ●s on two things. 1 Wherein grounded love doth stand. This love must be founded in faith. Therefore Ephesians 3. when the Apostle had prayed that they might be strengthened in faith, he adds this also, that they might be grounded in love. When thou art once rooted in faith, thou shalt be grounded in love. When therefore you come to believe, and consider whether jesus Christ belong to you, or no, do it not overly and slightly, but do it thoroughly, Sift every thing to the b●an, give not over till thou art fully satisfied, till thou canst answer all objections, and rest in this persuasion, that all is most true which hath been revealed to thee of the Lord jesus Christ, and it is good for thee to rest upon it. Your love must be built upon his Person. If you love his, and not him, you will be unstable 2 in your love. If thou lovest him in his Person, thou changest not, for thy love will be constant. But if thou love him for that he hath done for thee, because he hath done thee much good, and given thee many favours, and tokens of his love, and kept thee from many troubles, when he changes his dealing towards thee, thou wilt change thy love to him. Thou wilt then do as job, receive good from the hand of the Lord, and also evil. Put case God should take from thee, and send one affliction in the neck of another, this will try thy love, whether in this case thou wilt stick close unto him. Sometimes God hides his face from his children, and writes bitter things against them: If then thou canst love him, thy love is on his Person, a constant love. Another condition of our love is, that it must be diligent. The Apostle commends the Thessalonians 3 effectual faith and diligent love, 1 Thessalonians 1. 3. If you say you love the Lord, and yet will do nothing for him, you have not that love which God accepts. This love is operative, diligent, and not idle, and dead. We regard not a dead drug, a dead plant, we cut it up and cast it away: even so doth the Lord esteem of a dead love, and love that shows not its life, it's diligence to obey God. This love will cause thee to put on new apparel, to adorn thy life so, as thy love may take delight in thee. This will make thee careful to beautify thyself with the graces of the Spirit. See therefore whether thy love prepare thee for Christ. This love doth that which john Baptist did. It prepares men for the receiving of the Lord. If thou wilt come then before him in thy old garments; it is a sign thou lovest him not. Again, the operativeness of it, is seen in opening thy heart to him, when he offers himself unto thee. This will give thee a capable heart to entertain him, that he may dwell plentifully in thee. This doth make thee comprehend with 〈◊〉 Saints, what is the height, and Ephes. 3. breadth, and length, and depth of the love of Christ. This love is diligent in cleansing the heart, that it will suffer nothing to remain there that may be offensive to the Lord God that dwells with his people. This love therefore will suffer no sluttish corner to remain in the heart, but keeps all clean. It cleanses a man from all filthiness of flesh and Spirit, 2 Corinthians 5. Lastly, the diligence of love is seen in keeping of his commandments. If thou dost nothing for the Lord, thou lovest him not. So much love as thou hast, so much care will there be in thee to do his will; so much fire, so much heat to stir for his glory: So much love, so much desire to walk in perfect obedience before him. And now we come to the object upon The object on whom our love must be set. whom our love must be placed, The Lord jesus. Consider whom it is, whom, if you love not, I pronounce you thus accursed. It is the Lord Jesus, he is your Lord, your Prince, your Saviour, your Messias, your Prophet, so that he which loves him not, is worthy to be accursed. First, he is our Lord. Now, to run from an ordinary Master is punishable, to rebel against an ordinary King deserves death, but he is more, our Lord and King in a more special bond. Besides, that he hath made us, and preserves us, we are his by purchase, and he hath bought us dear, he hath shed his blood for us: so that he that will not love this Lord; let him be accursed. Secondly, again he is our Saviour, and in this 2 respecct love is now more due to God, then in time of innocency. When Adam broke the Covenant and made shipwreck, Christ offers himself a Saviour. Now if we will not receive him, there is no more hope. He is the secunda tabula, left to us after shipwreck, which if we let go, we cannot escape eternal destruction. Lastly, he is our Prophet, that Messias, john. 4. 3 which tells us all things; That great Prophet whom Moses foretold, whom if we believe not, we must be for ever accursed. The time of our ignorance God regarded not, but now he will have an eye to us, after that the light hath shone unto us, and he hath revealed himself, when this our Prophet hath come unto us and shown himself unto us. Now God olaimes our love: and if now we refuse to love him, and to come in unto him, we are rebels. Yea, he is our Priest, and would reconcile God unto us. Yea, he is made unto us a King, to subdue our lusts and rebellious affections, to draw us to himself, as it were by force: So that now if we love him not, we deserve the curse. Now mark, the Lord hath joined these two together, the Lord jesus. We must take heed that we separate them not. And we must see that we take him not only as a Saviour, but also as a Lord. He is not only the Author of the remission of our sins, but he is our Lord to rule us. The preaching of the Gospel is nothing but the offering of Christ, his whole person, and so you must take him, as a subject, to be your Lord, as a Spouse to be ruled and guided by him, and then we shall have the benefit which arises thence. We are willing to part with the sweet, but we will have none of the sour: as that young man would have had Christ, but he would not part with his wealth for him. But Christ tells him that he must either part with him or them. Canst thou be content to far as I do? to be rejected & scorned in the world as I am? then well & good, thou mayest follow me, but otherwise thou canst not. And if thou art content to do thus, to suffer persecution, and to forgo all for him, thou shalt have him, and all the benefits that come by him; if not, thou art not worthy of him: he that believes not the Lord jesus, is condemned already. i e. He that takes him not when he is offered, is in the state of of condemnation. We must see therefore that we take his whole person, as he is a Lord, as well as he is a Saviour, and not the latter without the former. If any man love not the Lord jesus, let him be had in execration, yea let him be accursed to the death. The Apostle curses such as love him not, with a double curse. He expresses it Of the curse of those that love not the Lord jesus. in two languages. They are men set apart to evil, appointed to destruction; as some men are set apart to good, so are these to evil. They are shut up in prison, such as God hath set himself against. His eyes are continually upon them for evil. Thus shall he be accursed that loves not the Lord jesus. There shall be a curse on his soul, for matter of grace, that as Christ cursed the figtree, when he came and found no fruit upon it, never fruit grow more on thee, and it withered away: So when Christ is offered, and this Gospel preached, and thou refusest this grace, thou mayest find Christ so curse thee, that thou be ever barren in the matter of grace. And if perhaps thou thinkest this no great matter, the curse goes further. Thou shalt be cursed from the presence of the Lord. Thou shalt have no part nor portion in the light, sweetness and comfort of his favour. And this Cain took to heart, though he were a wicked man, and had before but God's common favour: and so Saul was exceedingly cast down, when as God would not answer him by any of those usual means: but is this such a matter to be excluded from his presence? yea, and at the time of death you shall find it somewhat, yea in troubles you shall see it a dreadful thing (as they did) to want him to stand your friend. As Saul did, though in his prosperity he little regarded it, yet when the Philistines came upon him, he was driven to his wit's end, because the Lord would not answer him. But these are but spiritual things, I feel them not, you will say. But yet the curse goes further, You shall be cursed also from the earth, that is, from earthly comforts, which it yields to others. Now thou shalt bestow all thy travel and pain upon it, and be never the better for it. But many a man receives him not, and yet is not thus accursed. Ob. Indeed we see it not many times, and it may Answ. be, the time of execution is not yet come. Thou mayest have cain's privilege, though thou art accursed, that none shall kill thee presently: Thou mayest enjoy thy health and wealth, and no man lay hold on thee here to hurt thee. But thou art reserved to a more solemn day of punishment. And yet the curse goes a step further, thou shalt be cursed eternally. But that thou wilt say, is a great way off; and you need not fear it yet. But consider what eternity is, what those days of darkness will be, when the Sun of comfort shall set, and never rise again upon thee. When it shall be always perfect night, and never day. When God shall open all the treasures of his wrath, and pour them with full fury upon thee, when the storm of vengeance shall never be blown over, but thou shalt be overwhelmed in the midst of all misery, asthe old world was in the deluge. If this be the case of men that refuse, yea, that Use. love not the Lord, then take heed to yourselves. We the Ministers offer you Christ when we preach, and you sit negligently before us, minding other things, not caring to take the Lord. Take heed: this is your portion to be thus accursed. The Gospel hath two parts: if you take Christ, you shall be happy, you shall be saved. But if you will not love him and embrace him, you shall be damned. Therefore think not that there is nothing but honey in it: yea there is a sting that follows it, if it be neglected: Ministers are not to go a begging in offering the Gospel, 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 witness 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 we perish all in his wrath, Psalm 2. Though he be a Lamb, and have behaved himself meekly amongst us, yet if we provoke him, we shall know that he can show himself a Lyon. If he be not entertained in the still voice, he will come in fire, in a wind that shall rend the rocks in sunder. Thus he describes himself, One that hath feet like burning brass, out of whose mouth proceeds a fiery sword, Revelation 1. Moses went first to Mount Gerizim, to bless the people; and if that would not move them, he goes up to Mount Ebal, and thence curses them: so the Apostle before exhorts & persuades them to the love of Christ, but if they will not embrace him on fair terms, he tells them what shall follow, they must be accursed. But what if I take not the Lord at this instant? Ob. I hope this curse will not befall me. It is true, we cannot say so; for while this time lasts, we are still commanded to offer Answ. Christ; yet there will come a time, when there will come forth a Decree which shall never be revoked. Take heed therefore, 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 sin that we can commit. To refuse Christ offered, is worse than drunkenness, theft, adultery, or the like, which men count the grossest sins. My people would none of me, therefore I gave them up to their own 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 be made you again; 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. Ob. It is true: but how many are there that live in the congregation, and are never a whit the better, Answ. though they hear the Word daily, because by the contempt of it, it becomes the savour of death to them, and their hearts are hardened, so that they shall never receive good by it? FINIS. Good Reader, if thou wilt see the reaches of a devout soul after this love of Christ, expressed in these pious Sermons, read this Soliloquy following. A SOLILOQVY OF A DEVOUT SOULE TO CHRIST, PANTING AFter the love of the LORD JESUS. 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 dost love me (if I be thine) when I am here no more. Thy Loves are better than wine, but mine are worse then gall and wormwood. Thou lovest me who deserve less than nothing, I love not thee who deservest more than all things. I have hid myself from thee as Adam, yet thou hast pierced through the dark cloud, and loved me. Thou hast opened thyself in the face of my soul, yet in the sight of this Sun I have not loved thee. No baseness 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 happiness applied, and enjoyed. It is Faith that marries thee to me: but this faith must work by love, or my marriage will end in a fruitless barrenness, and faithless 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 than I can speak or think. Thou dost think thoughts of love and peace to me, but I mind the abuse of thy love, and the too late repentance of thee upon my own terms. 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 showest hatred, yet in my wisdom am I very enmity. Can I then expect either to have the blessing of Love, or to avoid the curse of not loving? Oh show me thy face, for it is comely. Thou hast often showed me thy riches, and I have loved them: but oh show me thyself, that I may love thee. I have seen by goodness, mer cy, compassion, merit, salvation, and have cried out, (My blessed jesus) make these mine. Now let me see thyself, that thou my beloved master be mine, and all those riches in thee. From the sight of thy riches I have desired to preserve myself: from seeing thyself I shall desire to draw near to thee, and to cleave to thee for ever. O thou whom my soul desires to love, show me then where thou liest at noon, that I may see thee! I know where I shall find thee at the night of my life. I shall find thee sitting on yonder throne, ready to say, either, Come ye blessed, or, Go ye cursed. I do not know whether so short a view shall bring me to hear either the one, or the other. Show me then where thou liest at this my noon. 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 find thee? if I look to mount Tabor, I see thee in glory, and I cannot but love thee for that. If I look to the garden, I see thee lying on the cold ground, sweeting drops of blood for me, and I cannot but love thee for that. If I look to Golgotha, I see thee nailed to the Cross, and thy heart broached, that I may drink thy blood and live, and I cannot but love thee for that. If I look to mount Olivet, I see thee ascending far above all heavens, and I cannot but love thee for that also. Indeed in Tabor thou hadst visible glory, but it soon vanished: in the Garden and Golgotha, thou hadst little visible beauty why I should desire thee: and in Olivet, thou wast quite carried out of my sight. If then thou liest for me no where else, what hope have I to love thee, O thou to be beloved of all. Art thou not in the tents of the Sheperds? Dost thou not walk in the midst of the golden Candlesticks? Dost thou not dwell in the hearts of men by faith? O let me see thee here below, in the Church, in myself. Let thy glory go before me, that I may love thee for ever, and ever, and be blessed in thee. Thou hast a long time been manifested to me in thy natures, offices, and marks for me, and these draw me to love thee. Thou hast been crucified before my eyes, and the virtues of it have been cleared by the Ministry of the Word, and Sacraments. I have heard and seen the promises, signs, and seals of thy dearest love, and these might allure me to love thee. But (O thou chiefest of ten thousand) why hast thou kept thyself at such a distance? why hast thou not been form in me? why hast thou not dwelled in me, that I might see in thee the glories, and virtues, of thy life, death, resurrection, ascension, and to be sick of love? Thou hast stood and knocked at the door of my unworthy heart for this end. Thou wouldst have come in and supped with me after the noon-shine of the Gospel, with thine own banquet. But, alas, there was no room for thee, because I desired first to feast it out with the base guests of sinful lusts, before I would give thee entertainment. The cause hath been in myself, that I have not been better acquainted with thee, and so, that I have not loved thee. O wretched soul that I am, who shall deliver me from being an enemy to myself! I have bowed my knees to the Father of thee, the Lord jesus, that he would grant to me, according to the riches of his glory, that I may have his assistance to empty myself of all my wickedguests, that thou mayest come into me, and I may have the better list and leisure to contemplate thy glory, and be grounded in thy love, O my blessed Lord jesus. Could I but get this, my gains would be unspeakable. Whatsoever thou commandest would be sweet, because I love thee. If I could give thee my heart, thou wouldst give it better to me again: for no unclean thing can come out of thy hands. But (O my desired love) I have denied thee; therefore, I deny myself. I have rejected thee; therefore, I reject myself. Do with me as thou wilt, only first love me, and let me answer thee with love again. And why should not I be confident to be heard in this, seeing thou (my love) sittest at the right hand of God making request for me. Speak thou the word, and thy poor servant shall love thee. Say to my soul, My Father hath heard thy prayer, and then, I will love thee dear. My Lord jesus, if I love thee, I live: If I love thee not, I perish under a fearful curse for evermore. And shall it be thus with me, O thou that wilt not the death of poor sinners, who pant after thee? No, no, thy merits and intercession have prevailed with my God. I find the filth of domineering sin, in some measure, washed from the windows of my soul, that the beams of thy glory may pierce it, and draw my love after thee. Now do I begin to be sick of love, and earnestly desire thy company here, by grace, and hereafter by glory. I love to hear thee speak (let me hear thy voice for it is sweet) and to speak to others of thee, and thy beauties. Thou hast made me something willing to do, and to suffer any thing for thee, Lord perfect this good work. If I see the meanest persons like thee in thy goodness, My delight is in them; I love them the better for thy sake. I dare not wilfully anger thee, and my soul is vexed with them that do it. Thus the pulses of my soul (by thy blessing) do begin to beat after thee. But (alas) when I consider how weak I am in thy love to thee my Saviour: when I find a thousand things creep in betwixt thee & home, and steal my heart away from thee: when I feel how easily I am diverted from thee and thy service, what comfort can my poor soul have now? O my Lord jesus, thou wilt not leave thy own work, & suffer thy tender plant to wither away! when thou hast sowed thy seed, hast thou not prepared the former and latter rain? Shall I not be able to do this through him that loveth thee and me? I may not run from thy love, thou art my Lord. I dare not, thou art my jesus. If thou live, let me know thy love to me. If I live, let me feel my love to thee. Oh shed it more in my heart, that as in believing in thee my person is justified, so in loving thee my faith may be justified, and in having faith working by love, I may so constantly walk in thy presence, that with comfort I may sing with the Bride, Come Lord jesus, come quickly, Even so, Amen. FINIS. TWO TREATISES, VIZ. THE CHRISTIAN FREEDOM, AND THE DEFORMED FORM OF A FORMAL PROFESSION. By that late faithful and worthy Minister of jesus Christ, JOHN PRESTON, Doctor in Divinity, Chaplain in Ordinary to his Majesty, Master of Emanuel College in Cambridge, and sometimes Preacher of Lincoln's Inn. LONDON, Printed by I. N. for john Stafford, and are to be sold at his Shop in Chancery-lane, over against the Rolls. 1641. THE CHRISTIAN FREEDOM: OR, The Charter of the Gospel, showing the privilege and prerogative of the Saints by virtue of the Covenant. Wherein these four points of Doctrine are properly observed; plainly proved both by Scripture, and reason, and pithily applied, Viz. 1. That he that is in the state of grace lieth in no known sin, no sin hath dominion over him. 2. That sin though it doth not reign in the Saints, yet it doth remain and dwell in them. 3. That the way to overcome sin, is to get assurance of the Love, and grace, and favour of God, whereby it is forgiven them. 4. That whosoever is under the Law, sin hath dominion over him. By that late faithful and worthy Minister of jesus Christ, JOHN PRESTON, Doctor in Divinity, Chaplain in Ordinary to his Majesty, Master of Emanuel College in Cambridge, and sometimes Preacher of Lincoln's Inn. ROME 6. 12. Let not sin therefore reign in your mortal bodies, that you should obey it in the lusts thereof. Printed 1641. The Names of Doctor JOHN PRESTON his several Treatises. 1. A Treatise of the Attributes of God containing 17 Sermons upon divers Texts. 2. Four Treatises viz. 1. A remedy against Covetousness, upon Coloss. 3. 5. 2. An Elegant and lively description of spiritual life & death, upon john 5. 25. 3. The Doctrine of self denial, upon Luke 9 23. 4. A Treatise of the Sacrament, upon 1 joh. 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. Unto which is added 4 Sermons upon Eccles. 9 1. 2. 11. 12. 5. The Saint's 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 Breastplate of Faith and Love, containing 18 Sermons upon three several Texts, viz. Revel. 1. 17. 1 Thes. 1. 3. Gal. 5. 6. 8. Five Sermons Preached before his Majesty, viz. 1. The New Life, upon 1. joh. 5 15. 2. A sensible demonstration of the Deity, upon Esay 64. 4. 3. Of exact walking upon Eph. 5. 15. 4. The Pillar and ground of Truth, upon 1 Tim. 3. 15. 5. Sam. Support of sorrowful 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 liveless life, A Treatise of Vivification. 10. His Remaines, containing 3. excellent Treatises, viz. 1. Iudas' Repentance. 2. The Saints Spiritual strength. 3. Paul's Conversion. 11. The Golden Sceptre, with the Church's Marriage, being three Treatises in one volume. 12. The Fullness of Christ, upon john 1. 16. 13. A Heavenly Treatise of the Divine Love of Christ, in Five Sermons, upon 1 Cor. 16. 22. THE CHARISTIAN FREEDOM, OR THE CHARTER OF THE GOSPEL, SHOWING THE PRIVILEGE AND Prraeogative of the Saints, by virtue of the Covenant. ROME 6. 14. For sin 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 sin, but to give their members as instruments unto righteousness: and to move them to this, he tells them that sin 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, sin hath dominion over him; it tells him what to do, but gives him no power to do 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 mind, and bringing you into captivity to the law of sin which is in your members, as it is said, Chap. 7. ver. 23. Whence we may learn, That he that is in the Doct. 1. state of grace, lieth in no known sin; no sin hath dominion over him. Now, sin is said to have no Dominion over a man, three manner of ways, 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 Spain should rule over us, he 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 Kingdom, yet if he be not obeyed, he 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 explained, viz. First, it was our Master, and we its servants; but now we have changed our Master, and are become the servants of righteousness, 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 between us, and now we are married to Christ, and he commands us, and we obey. Thirdly, it is said we are dead to sin, and alive to God, ver. 11. and therefore we cannot live in sin: for, command a dead body to go about a business, and he cannot, because he is dead. Now the reasons of the point be these. The first Reas. 1. is taken from Christ; we are engrafted 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 we 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 sin, though we allow not ourselves in it; for they that are Christ's, have crucified the flesh with the affections and lasts thereof: if therefore there be any lust reigning in us, we are not in Christ. Again, if any man be in Christ, he is a new creature, and therefore 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 we cannot lve in any known sin. Again, whosoever is in Christ, hath received of his fullness, and grace for grace; in him we are able to do all things: and therefore if we cannot strive against old sins, we are not in Christ. Secondly, because we have the Spirit of God ruling in us, and therefore we walk after the Spirit, and not after the flesh: now if we lie in any known sin, 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 Son of God: now if he walk after the flesh, he hath not the Spirit, for the Spirit gives him ability to strive against all sins. Thirdly, he is borne of God: now, he that is born of God, sinneth not, that is, sin ruleth not over him: for a man is said to sin that favours wickedness, and setteth his heart to sin: he sinneth not, because he is like God, as a son is like his father; and therefore a wicked man is like the devil, because he is his Father, and his wickedness is in him, and therefore the devil is called the father of the wicked: and so every regenerate man hath all the righteousness of Christ, though not in the same degree; he hath perfect holiness of parts, though not of degrees: now than he hath no member of Satan in him, that is, no known sin which he loveth. Fourthly, because he hath the whole law written in his heart, and his heart is set to obey the whole law, and therefore he cannot lie in any known sin. Fifthly, because he is wholly changed and translated to another man: which is expressed two ways. 1. The whole drift of his mind is changed. As suppose the earth were made free, the whole bent of it were to go upward; so a man is wholly bend towards heaven, or else his heart is not changed: and if so, he can lie in no known sin. 2. He is changed in his taste. S. Paul saith, They that are in Christ, savour not the things of the flesh, but of the spirit: every sin is bitter to the regenerate man; if it be not, than he savoureth the things of the flesh. To this is that agreeable, Keep this feast with unleavened bread, and not with old leaven of maliciousness: we must be unleavened bread to Christ, we must give no allowance to sin. Sixthly, because they know God. The Lord saith by his Prophet, I will write my law in their hearts, and they shall know me: so that with this writing the law in their hearts, they cannot but know sin; for they are changed in their minds before they can know God: hence I infer that he that knows God, will not change from the immutable God to the mutable creature; and they that do it, do it because they know not God. Seventhly, because he hath faith, which will make him not lie in any known sin: for all sins are either of the temptation of the devil, the flesh, or the world: now, faith overcomes all these. 1. It overcommeth the world; This is the victory that overcommeth the world, even your faith: but if the world could overcome the regenerate in any temptation, than this were not true that faith overcommeth the world; but he shall not be overcome by the glory and riches of the world. Secondly the flesh; The just walketh in his integrity. To this may be added, that blessings are everywhere annexed to the keeping of the commandments; Blessed are they that have respect unto thy commandments: If you lean to the right band, or to the left, &c, Again, If you keep the whole law, and offend in anyone, you are guilty of the whole law. But, besides these Scriptures, there be other reasons to prove that the regenerate man cannot lie in any known sin. First, because he that lies in any known sin, hath another for his Lord and God, and so is an Idolater, and so cannot be regenerate, for he yieldeth to the same still; if it commands, he obeyeth; God commanding him, he neglecteth it, and therefore maketh it his God. Secondly, because he that lieth in any known sin, will be unconstant in the serving of God: now God rejecteth such an one; for though the temptation to that sin being removed, he serve God; yet that sin setting upon him, he forsakes God's service, and obeyeth it, and when soever occasion is offered, he turneth to obey it: now such unconstancy God hateth. As among men a flower though it be more beautiful than a pearl, yet it is not regarded so much, because it is fading; and a ship may sail safe a great while, but yet falling upon a rock maketh shipwreck: so a man may make shipwreck of faith and a good conscience; and such a one cannot be in the state of grace. Thirdly, because he that lieth in any known sin, will, if he had like strong temptations, commit all the sins in the world; as be a man inclined to covetousness or uncleanness, he would commit any other if he were as much inclined to any other: now, such an one cannot be in the state of grace. Fourthly, because if a man have a good heart, no sin can grow there, because it is out of its proper place, and therefore cannot prosper: as plants that grow in India, if they be set here, whither; so every sin in a good heart is out of its proper place, and will not grow, but whither every day more & more: but he that findeth fin growing in his heart, his heart is not regenerate. Fifthly, because he must hate the word of God and godly men: for when a man is ready to commit sin, the word is at him to dissuade him, godly men dissuade him; and therefore now if he do it, and they still rebuke him, he cometh to account the word a reproach, and he hates it and good men likewise. Thus Herod is john's friend a great while, till he tells him of his beloved sin, and then off goes his head: so he hates God, and wishes there were none, because he resolveth to sin, and God reproves him, and so he cannot be in a good estate. Sixthly and lastly, because all his actions will have an evil tincture from that his sin; it so swayeth all he doth, that nothing is currant in God's sight. As if a man were set to get honour, though he did not directly fall into that sin, yet he squareth all his actions that way, he affecteth such persons as may further that his intent, so that sin leaveneth every action of his; and whensoever any act of religion opposeth him, he than forsaketh all: as if a man have a project to get a harvest that is not yet come, all that he doth, is for that end, he ploweth, soweth, and the like; so it is with a man that hath a sin, and resolves to follow it, he byasseth all his actions by that, therefore God abhors him and all that he doth. First, this is to try us: hereby every man may Use 1. know whether he be in the state of grace or no. If he lies in the least known sin that is, he is but counterfeit; if though he be admonished, and told that God will not have him to do such a thing, yet he doth it, it is a sign he is not in a good estate: as if a man knew and were persuaded he ought not to abound in idle speeches, and yet will, it is a sign he is not in the state of grace. So when he is commanded to pray, and yet doth it not, or doth it only for show, it's a sign he is in a bad estate: or if he knew it a sin to be idle, and is persuaded of it, and yet will, it's a sign his estate is not good: so for immoderate gaming, if one be told he should not, yet will use it, certainly he is bad: so for the lust of the flesh, the lust of the eyes, and the pride of life, when a man shall spend all his time, and find all thoughts bend that way for any one of them, certain it is his heart is not gracious; for then these thoughts would not abound in him, but thoughts of growing in grace; but if his morning thoughts be for satisfying of the flesh and the lusts thereof, or his secret plots, he may justly fear it's a reigning sin: for when all his projects and thoughts are upon one thing, as to be in fine apparel, it's certain sin reigneth in him, and so he is in the state of damnation; as a Scholar that wholly aims at vain glory, and how to get honour and credit, that sin reigneth in him. But there were many which seemed religious Object. men, which had these infirmities in them in the Scriptures. True, and many therefore not truly regenerated, Answ. but seeming only so: now many make a fair show under the means, when falling into temptations, they fall away: but if they be not commanded, or think not of it, great faults may stand with true grace; but if they be admonished by their conscience, or others, and told they must not do it, than their estate is not good; for true grace cannot stand with these failings. Now, the signs whereby we may know, whether we live in known sins or not, are these. 1. Living in a known sin is of two sorts; 1. Known, when men sell themselves to commit wickedness before the Lord, as Ahab did; when he poureth out himself to vanity, as when a man shall give up himself to drink or to company, or to commit any sin of uncleanness, or giveth himself to spend all of his time in recreations, this is evident to the world and to his own conscience. Again, when he plainly forsaketh God and good courses which he took before, as Demas did, this is plain, he lieth in a known sin. Secondly, the secret lying in sin, the signs whereof are these. 1. When a man committeth it ordinarily: this is that Paul saith, that the Saints fall upon occasions: as if a man be sailing into France, a tempest driveth him into Spain; so the Saints face is towards heaven, but a sudden passion may drive them another way. To commit sin ordinarily, is to commit it when temptation assaileth, and occasion is offered, and impediments removed, than he commits the sin ordinarily; for if there were such temptations always, he would commit the sin always: as Pharaoh was good by fits, he was often restored, and desired Moses to pray for him; yet when temptation came, he would not let the people go, though before he had intended to do it. So Saul, when opportunity was offered, would have killed David, though he swore not to do it; and so Hazael: this is committing of sins ordinarily. Secondly, When a man rejecteth admonitions, and the reprover. A poor child is better than a foolish (that is a rich) King that will no longer be admonished, for then his heart is evil: for if a man be willing to have his lust mortified, he is well pleased with him that brings him a knife to cut it off, because he doth as he would have him to do: but when men are purposed to lie in sin, they do as a man doth with Physic that he loatheth, he hateth even the very pot itself wherein it was; so they hate them that admonish them, even as dogs: but if they can endure the company of good men, it is a sign their hearts are good. Thirdly, Abstinence from occasions: for many say their infirmities make them run into such and such sins; but if they were minded to leave their sins, they would leave their evil company and all occasions. To this add the use of the means: for he that purposeth to forsake his sins, will use the means: as if a man that is a drunkard, will keep drunkards company, he hath not purposed to forsake his sins, for than he would forsake and leave his evil company: but if he use the means for mortifying the sins he loveth, than it is a sign he is willing to leave sin. Now the means for mortifying sinful lusts in us, are these. First, to make a vow not to commit that sin, nor touch the occasions; for than it is a sign our heart is sincere: this is a comfort to those that have made vows; which should be more used, not to make perpetual vows, but for some short time. Secondly, to fast and pray; for some lusts are not cast out but by these three. Thirdly, to use godly men's company, for their practice and example helps them to forsake their sins, to fast and pray. Another sign of not lying in any known sin, is when a man prays for admonitions, that God would stir up some to admonish him, and can be content to search reasons out of the Scripture against it, and is glad when he hears it reproved in the public ministry. Fourthly, when we can be content to be deprived of many things which might further our lusts, and to loathe what sweetness might increase them; that is a sure sign that sin rules not in us. Fifthly, when a man confesseth his sins particularly, and plainly: for this is a sign he would forsake them: this reason the Scripture doth show, because then the conscience maketh such a noise that he cannot deny it; for when a man is purposed to continue in sin, he will not confess his sins, no not to God: it is said when they came to john Baptist, They confessed their sins, Matth. 3. 6. So David saith, I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. Psal. 32. 5. Sixthly, When he is easily convicted: but when men will not be convicted, but seek out distinctions to maintain their sin, it is a sign it is prevalent in them. Again, when they will not examine both sides, but run to commit it, and stop their ears like a deaf adder, which refuseth to hear the voice of the Charmer, charm he never so wisely, and will not hear the reasons against that sin, lest they should be restrained. Therefore the righteous are said to ponder their ways, and consider their paths, and to try everything, and to take that which is good. Now, he that will but hear reasons against the sin he doth, he is none of these: but when he will not be convinced, which is the first work of the spirit, it is a sign he is under the dominion of sin. Seventhly, when a man abstaineth from sin not only out of a natural conscience, but out of a spiritual; for a natural conscience may deceive him: for there be three degrees of conscience: First, a profane man hath some conscience; Secondly, a civil man hath more conscience; yet both natural: Thirdly, a godly man hath most conscience. Paul speaketh of the heathen, that they had a conscience that did accuse and excuse them: but when a man doth not commit sin, being enlightened by a spiritual conscience, which is when a man hath a love to the contrary grace, and is carried with a certain desire to do it (as men eat) though there were no reward, and hate the sin, and will not commit it, this is a good sign that sin hath not dominion over him: but a man may have a restraint from a natural conscience, yet it may have dominion over him, because it is as a barking dog, that keeps the thief from robbing. Eighthly, when a man 1. Doth not purpose to commit the sin; 2. Hath reluctancy in the committing of it. 3. Grieveth afterwards, and riseth with a better resolution not to do it. But if this proceed from a natural conscience, it is nothing: but if it proceed from a spiritual conscience and hatred of sin, this is a good sign. Ninthly, when after striving we have the victory: for we shall have the victory if we strive aright. This takes away their excuse that say it's their infirmity: but if they lie not in sin, they will have the victory over it; else thou art not a King, for a King is victorious; yet a King may have rebels, yea, he may be wounded, yet he keeps his power. So the Saints may have many infirmities, yea they may have sound falls, yet in the end they have the victory; God shall tread Satan under their feet: wherefore the Godly man's heart, though he faileth sometimes, is like a troubled fountain, which though it be muddy, yet because there is a spring of grace in his heart, it worketh itself pure again, and works out all the mud. Therefore content not yourselves with dislike of sin, but leave not till you have got the victory. Tenthly, Observe whether thou delightest in those that commit the same sins: if you do, you lie in sin, whatsoever you pretend. They do not only those things, but have pleasure in those that do them. Rom. 1. ult. This is a sign of a desperate heart. For a man may be drawn to sin by passion, yet his heart may be upright: but when he alloweth and loveth it in another, than there is no passion to lead him, but it's a sign his heart is bend to it: for it's a sign of grace when you love those that excel in grace; so on the contrary it's a sign of a corrupt and rotten heart, when we rejoice in iniquity. As for example, suppose a man have a lust of uncleanness, yet disliketh it in another, and liketh those that excel in the contrary virtue, it's a sign he is in a good estate; and this is true, because in another a man hath no passion to lead him away. Eleventhly, when a man shall commit a sin clean to the contrary after persuasion, and long deliberation, as in jeroboam, Saul, and Ahab; these committed their sins but once or twice: Saul had a commandment from Samuel not to do it, he had many day's deliberation upon it, yet he did; which lost him his soul. David committed greater sins, yet God counted them nothing, because he did not cast God away: but Saul had cast him off; so jeroboam set up the calf on deliberation, and contrary to the persuasion of the Prophet, therefore God cast him off. This was balam's sin, who deliberated what he should do, yet having a secret desire of reward, did curse Israel; which made God cast him off: this was the sin of Francis Spira, who was smitten for committing of a sin of deliberation. Twelfthly and lastly, when a man shall make no conscience of small particular sins, wherein his judgement is convicted that they are sins, it's a sign sin hath dominion over him: this is plain by Scripture; He that is not faithful in the greatest, he may do it, yet not be faithful. Again by reason, if a small sin be a sin against God, then why make you no conscience of the least? for God is offended with these as well as with the greatest: so if ye make conscience of the greatest of the duties of God's worship, why do you not also of the least duties? for God is pleased with these, as well as with the other. Some say they will be religious, but they need not be so precise as some scrupulous men are: but let them examine themselves: if the least sins be sins, they must also make conscience of them: so if we must keep an hour of the Sabbath, there is the same reason of the rest of the hours; so for idle speeches, and fashioning of ourselves to the world; so if we seek for preferment or riches, it is contrary to the commandment of God: seek not to be rich; for they that will be rich, drown themselves in perdition and destruction: so we must not keep company with evil and unsanctified men: examine how we practise this in all duties commanded, let us try ourselves by abstaining from occasions, whether we refrain ourselves from the temptations of objects; for our speech must be gracious, not by fits, but always; so we must be diligent in our Callings: if out of conscience we do this, we are faithful; otherwise we are not: for the same God which commanded us not to kill, commanded us not to commit adultery: if then thou committest adultery, thou offendest God: so Moses would not leave an hoof behind him in Egypt, because God commanded him so to do. Know you not that no unrighteous man shall inherit the Kingdom of God? 1 Cor. 6. 9 So if we abstain from foul sins, yet if we commit the least, we shall never go to heaven. It serves for encouragement for fearful Christians: Use 2. for if sin shall not have dominion over you, than this may encourage you against the sin that prevaileth against you sometimes; at last you shall have the victory: it is true that many sins make war against many Christians, and will not be overcome for a long time, it may be for one, two, or three years; yet let us not be discouraged, but renew our strength again, and in the end we shall have the victory. Thirdly, we have here the privilege of Christians; Use 3. for though they be servants while others be Princes, yet they are free in regard of their lusts. To see a man led to his execution, we would not think it were for his honour; so when ungodly men thrive in their worldy lusts, their souls are led to destruction, when sin shall have no dominion over the godly; but the ambitious and voluptuous men do whatsoever their lusts command them, with a miserable bondage. It is not enough for men to see their sins, or to Use 4. blame them in themselves, or to purpose to amend or forsake them, but they must strive to overcome them, or else they shall have no promise of the Gospel applied unto them. Pharaoh was a wicked man, yet with heart he purposed to let the children of Israel go; but when some temptation assaulted him, than he would not let them go: so Saul purposed in his heart not to kill David, insomuch that he swore to jonathan he would not do it; yet afterward he attempted it upon another temptation: but we must come to feel that sin hath no dominion over us, otherwise we shall hear that sentence, Depart from me ye wicked into everlasting fire; and, Out of thy own mouth I will adjudge thee, O thou wicked servant. And so much may be sufficient for the unfolding the first point of doctrine; proceed we to a second which flows from hence also, and that is this, viz. That sin although it do not reign in the Saints, yet Doct. 2. doth remain and dwell in them: for proof whereof see this place of Scripture, If any man thinketh (saith 1 joh. 1. 8. Saint john) that he hath no sin, he is a liar, and there is no truth in him. The truth whereof will be seen in these things clearly. 1. Because our knowledge is imperfect, and therefore every grace is imperfect, as our faith, and so our love; and therefore much sin must be in a man, in as much as his grace is not perfect. 2. The flesh lusteth against the spirit; therefore it is plain there is sin in us, yea so much that often times it even captivateth us. 3. We have in this life but the first-fruits of the spirit: now when we shall have it in fullness, we shall have no more than enough; therefore having now but the first-fruits of the spirit, Mortification, and Sanctification, sin 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 Reas. 1. our hearts, and to make us know that the Lord bringeth us to the holy Land; therefore God sometimes left the Israelites to try them; and so he troubled Hezechiah to know what was in his heart; and so he sent a Messenger of Satan to buffet S. Paul, lest he should be exalted above measure through abundance of Revelations; and so the Lord doth deal with every Saint. 2. That Christ may be acknowledged; for if we had no sin in us, we should not acknowledge Reas. 2. the benefits of his mediation so much as now we do: All are shut up under sin, that he might have mercy upon all, Rom. 3. 9 & 11. 32. that is, that it might be manifested and declared, that they are saved merely by the mercy of God in Christ, as is said, Rom. 3. 26. Otherwise we should not rightly value our justification and sanctification; but seeing him subduing, pardoning our sins, we see what need we have of him, how that we are lost without him. 3. That we might exercise our faith. 1 joh. 3. 2. Reas. 3. We are the sons of God, but it doth not yet appear what we shall be, etc. So God hath hid his children under baseness, that their faith might be exercised: for things we see, we may easily believe; but faith is of things not seen: therefore God doth as men do, hide Jewels under base places, where men would look least for them: wherefore wicked men stumble, and are offended at this, because they do not believe it; and therefore it is made an article of our faith, that we need and believe the remission and forgiveness of sins. But let us apply it. 1. This should teach us not to be discouraged Use 1. for those infirmities that are in us, for there are such in every Saint. Sin is a guest to evil men, but a thief to the godly, which they would not have come in their hearts: so it is one thing to wear a chain as an ornament, and another as a fetter to restrain them: therefore the godly ought not to be discouraged, but to assure themselves they are under grace. 2. We must not censure men for the slips and falls we see in them: for we must remember Use 2. that sin dwelleth in them, we must not presently judge them to be hypocrites: Be not many masters, saith S. james, that is, censure him not, for he standeth or falleth to his own Master. Rome, 14. 4. 3. This should teach us to be watchful, and not to think our labour is at an end when we are in the Use 3. state of grace; for sin still dwelleth in us, and though we have the victory over sin 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 sin is in us, and therefore we must think it will fight against us and vex us; and therefore I say, let us renew our strength. Now for this, we must do these two things. First, weaken sin. Secondly, pray to God to make us watchful. And so I have also done with the second doctrine. Again, from the latter part of these words, or reason of the promise made unto them in the former part of this verse, that sin 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 sin, is to get assurance of the love and grace of Doct. 3. God, and that it is forgiven them: the reason why the Apostle promises them sin shall not have dominion over them, is, because they are not under the Law, but under grace, that is, they had assurance of God's love, and that their sin is forgiven them: this is proved from that, Faith purifieth the heart; and, You repent and believe the Gospel. Now the reasons hereof are these four especially. 1. Because it is the means to get the spirit, without which no sin is forgiven, which cometh by Reas. 1. faith; for it is not received 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 believe the promises, to make us believe that we are transformed Reas. 2. into a heavenly nature: for when we believe the promises are true, that works love in us, and love transformeth us into the divine nature, without which no sin is overcome. Thirdly, because hereby we are able to resist the tentations, which are either for the enjoying of Reas. 3. good, or fleeing of evil; so that these promises propound more good than sin can harm: sin threatened the loss of outward things, but the promises propound eternal life, which is better than all things else in the world. Fourthly, because we do delight in God: for when we do believe in God that our sins are forgiven us in Christ, than we look at God as on a merciful Father, and then we cease to delight in the world, and we begin to delight ourselves in the Lord. The use hereof is, first, for direction, to teach us Use 1. the way how to heal a sin, and that is to get assurance that it is pardoned and forgiven; for legal terrors do not heal a sin, but it is faith that purifies the heart, and purifying pacifies it: As a Traitor will not come in, when he hears a proclamation out for his death; but when he hears he shall live, and be pardoned, this makes him to come in: so we, when we only fix our eyes upon the legal terrors, shall not heal our sins; but when we believe they are pardoned, this heals them. But sorrow and a broken heart are required for Object. sinners to be assured of their forgiveness. This sorrow is not so much commanded, but it Answ. 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 the sorrow commanded is that which follows belief; for the more I believe the promises, the more I shall grieve for displeasing him. But what is the way to get assurance of the forgiveness Quest. of our sins may some say. I answer, That that be done which is to be done on our part, believed which God hath promised. Answ. First, The things to be done on our part, are these: 1. Confession plainly and truly: we must confess them to God, and to man, when we ourselves cannot overcome them. 2. Contrition; which is when a man is not stubborn, and resisteth God's will, and will please himself; to get his heart broken, and to say as S. Paul saith, Lord, what wilt thou have me to do? and than we are subject to his will. To him will I look that is of a contrite heart. 3. Desertion, or forsaking of sin: for, He that forsaketh not his sins, shall not prosper; which is when we having the like occasions, yet will not give way to him, but follow our own lusts. Secondly, That that be believed which God hath promised; and that is, that as he hath said, He will forgive our sins, upon such and such conditions, so we believe it. And to make us to do this, these motions may persuade us. 1. Because he is merciful; in whose mercy there are three things, all very material and moving. Motive 1. 1. It is natural to him, he is not weary of showing mercy: as the eye is not weary of seeing, nor the ear of hearing, no more is God in showing mercy: but in us it is not natural, but an infused quality, and therefore we are weary when men provoke us often. 2. His mercy is infinite; but in men it is not so: therefore come within compass of this quality, and he will exercise it; for no sin is beyond God's mercy: this keepeth us from despair: for though they be great, yet God is able to forgive them. As the rain watereth as well the great field as the little garden, and as the Sun shines as well on mountains as on Molehills, and as it disperseth the thick mist as well as the least thin cloud, so doth God's mercy pass by great sins as well as little. But if our sins be exceeding great, aggravated Object. with circumstances, and often committed, than we cannot imagine that God will forgive us. This is Solut. answered by the Prophet Isaiah; God is more merciful than man can be sinful, he is more merciful than we can imagine: My thoughts are as much above I say 55 9 your thoughts as the heaven is above the earth. 3. We see much mercy in men, and in the mother of a child: now, it is but as a drop out of the ocean of God's mercy, but as a spark to the whole element of fire. If you being evil, can give good things to your children, how much more shall your heavenly Father, etc. See what the Scripture saith, I am merciful, forgiving iniquity, transgression and sin: the first word signifies original sin, the second actual, the third rebellion; all which God can forgive. Secondly, because it is the end of Christ's coming Motive 2. into the world: now, no man will do any thing, especially so great a matter as to kill himself, for no end: Christ then died for the forgiveness of sins. This S. Paul urgeth: the end of Christ's coming was to save sinners; otherwise 1 Tim. 1. 15. the cross of Christ had been of none effect, and his mediation of no use, if men did not commit sins, or if God should not forgive them: therefore God must needs be ready to forgive. Thirdly, because God beseecheth us to be reconciled Motive 3. unto him through Christ: now, if God doth this, if we seek earnestly, he will hear us. The Prodigal being willing to come home to his Father, he met him, and received him joyfully: so doth God, he chargeth his Ministers to compel men to come in, that is, to preach God's mercy, that he will forgive their sins; and therefore the most acceptable action to God is to bring a sinner to him. Fourthly, the charge laid on us to believe: we are charged on the pain of death to believe; and Motive 4. therefore it is most profitable for us, and most pleasing to him: he takes it well at our hands that we should believe, and by the hand of faith lay hold on him; which he would not do if he were not ready to forgive. Fifthly, from the examples of others; let us see Motive 5. what God hath done for them, and it will make us believe: he forgave Manasses as well as joshua, he pardoned Mary Magdalen as well as Elizabeth, and Paul as well as Peter: he hath forgiven the greatest sins as well as the least, and he will also deal so with us. Sixthly, from the effects of it which are these. Motive 6. 1. It glorifieth God much: Abraham believed, and glorified God much: for the greater the sinner is, the more honour is given to God: as the Physician hath the greatest glory by curing the greatest wound: so God hath the greatest glory by forgiving the greatest sins, which wound the soul even to death. 2. It moveth us to love God the more. Marry loved much, because much was forgiven her. 3. It mollifies the most; it causeth them to relent, and weep much more. This is plain by that place, where it is said, that when God forgave the greatest sins, than they mourned and lamented, as in those Converts, Act. 2. 37. 4. It purifies the heart: for no man looks to keep his heart pure, until he be assured of the forgiveness of his sins; for till then he cannot look on God as on a Father: but on the contrary, when the sin is not forgiven, God loseth the glory of being a Father, and the glory of his truth, and of his mercy; and that hardens the heart from relenting. Seventhly, from the price which was paid, and Motive 7. which no sin can go beyond: indeed, if Christ had paid but a finite price, we might fear that our sins should not be forgiven. If a man were in debt two thousand pound, and there were but one paid, he might be discouraged: but when there is infinitely more paid than the debt is, this should make us believe our sins are forgiven us whatsoever they be, seeing they be all but finite. Eighthly, from the tenor of the Promises, which Motive 8. proclaim that they that believe and repent, and forsake their sins, shall find pardon for them: as a King that proclaims that all traitors and rebels shall be pardoned if they would lay down their weapons. Now, Non est excipiendum ubi ●ex non excipit, There is no exception to be made where the law makes none. God faith, yea therefore hath said and sworn it, that he will forgive our sins, that we may believe it. But I have committed the sin oft. Object. Yet God will forgive thee. Though thou hast oft committed whoredom, yet I will forgive thee, if thou turn Answ. unto me, saith the Lord, by the Prophet, of the house of Israel, jer. 3. 1. Hence then (to make some use of it) we may learn not to deceive ourselves, to think we are in Use the state of grace, when we are not: for if we did truly believe our sins are forgiven us, we would be healed: but if we have the same lusts, and keep the same company, which we did when we were not changed, it is a mere delusion, whatsoever we say or think. And thus much for the third point too: there yet remains one more, wherewith we will conclude the whole text; and that we may draw from the contrary to what the Apostle here saith; and indeed it is employed, though not expressed: 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, sin hath dominion over him, that is, He that refraineth Doct. 4. sin only for fear of the law, and of judgements, sin hath dominion over him: this is the case of them that refrain sinning only for fear, and for the salvation of their souls, or for educations sake, which have been brought up in good families, or such as repent upon some amazement, like the bulrushes which hang down their heads only while the shower lasts. And that, First, because all such as are not under grace, but Reas. 1. under the law, have not received the spirit, which cometh by hearing the Gospel: and no creature can change one creature into another, as lead into gold, or a Wolf into a Lamb, unless it be by God's spirit. Secondly, to such God's service is burdensome; and violent motious last not long: they are weary in clambering up an hill: all natural motions are swifter at the last than at the first; but these are like the Israe it's, who after a time would have returned into Egypt again. Now then, to end all with the time, let us 1. Be Use 1, exhorted not to abstain from any sin for fear of punishment, but consider whether thou wouldst serve God for God's sake, although there were neither heaven nor hell: it must be our meat and drink, which men would do though there were no punishment for the omission of it. Blessed is he that hungreth and their steth after righteousness. 2. Hence we may learn not to defer repentance, Use 2. till death, sickness, crosses, or age comes: than it may be you would not sin, though with Balaam you had your house full of gold and silver: for it's not the abstinence from sin that God loveth, but the change of the heart. Amaziahs' heart was not right though he walked in all the ways of David. There are men that have made a covenant with hell and death; but God will disannul that covenant, or it will be but equivocal; many have sworn in their sickness never to commit sin again, which afterward they have committed again with greediness; many have died in the same without repentance. 3. Labour to see yourselves doing duties with as much love as you can, and with as little fear, because perfect love casteth out fear. And so (beloved) I have given you a brief survey of the several points contained in this portion of holy Scripture: wherefore, if you know these things, happy are ye if ye do them. FINIS. THE DEFORMED FORM OF A FORMAL PROFESSION: OR, The description of a true and false Christian, either excusing, or accusing him, for his pious, or pretended conversation: Showing that there is a powerful godliness necessary to salvation, and that many have the form, but not the power thereof. In handling whereof, These three things are plainly and powerfully explained and applied. 1. What godliness is. 2. What the power of it is. 3. What be the reasons why some have but the form thereof: together, with the means and marks, both how to attain, and to try ourselves whether we have the power thereof or not. By that late faithful and worthy Minister of jesus Christ, JOHN PRESTON, Doctor in Divinity, Chaplain in Ordinary to his Majesty, Master of Emanuel College in Cambridge, and sometimes Preacher of Lincoln's Inn. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven, but he 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 fatherless and widows in their afflictions, and to keep himself unspotted of the world, James 1. 27. Printed 1641. THE DEFORMED FORM OF A FORMAL PROFESSION. 2 TIMOTHY. 3. 5. Having a form of godliness, 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 kind of persons in the Church, as he in the former verses had described; Covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, etc. do these live as the Church does? Do these retain the Sacraments, and the like? Yes, saith the Apostle, they do, we cannot deny it; only this, They have a form of godliness, but etc. So that the point of doctrine arising from hence, doth plainly appear even at the first sight to be this, viz. That there is a powerful godliness necessary to salvation, and that many have but the form, not the power thereof. Now, there be three things to be explained in opening of this doctrine, to show 1. What godliness is. 2. What the power thereof is. 3. The reasons why many have no more but the form thereof. For the first, that you may the better conceive what Godliness is, I will first show you what it is not. First then, it is not bare nature; but that godliness What godliness is not. which God requireth of all men, is more than so. God indeed hath commanded nature, yea even corrupt nature, to bring forth many fruits of godliness; as much abstinence from pleasure, much patience, much temperance, and such like, which are all very beautiful in their own 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 godliness, neither doth God regard them. Secondly, it is not the act of religion proceeding from self-love, though offered to God, in regard that men see that God is the governor of the world, that he hath the keys of heaven and earth, and men may do 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 godliness: but what is it then, you will say? Thirdly, it is a divine grace infused into the soul What godliness is. by God, whereby a man follows 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 comes to see no beauty in himself, and no help in himself: and sith God is full of all beauty, and all excellency, and all power, able to answer our desires in every thing; when he comes to see and consider this, than 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 he cannot subsist of himself; and when he comes to see that he depends on him for all things, he will do all things for him, because all are from him: whereas before, seeing something in himself, he magnified himself, and so withdrew himself and his heart from God. And so I come to the next particular, viz. What is meant by the power of godliness: and What is meant by the power of godliness. for that, you shall know there is a godliness, which is not only in words and compliments, but in deed and truth; for it not only puts upon a man a washie colour of perfection, but dies his heart in grain in holiness; 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; Five differences between the form and power of godliness. and that you shall know when a man needs not to be called on to good duties, but there is a natural principle of life in him, whereby he doth them with facility and constancy, as natural actions of life: when likewise he doth grow in them; for where there is life, there is also growth; and when he doth likewise desire that which may feed it, as the means 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, than the works that come from a man, are not dead works, and then you have the power of godliness, it is not a fashion only. Secondly, It is not true, but sergeant, 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 Balsam, 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 find in the use, and in the wearing: As a rotten bow is found to be rotten when the arrow is drawn to the head; so if a man's godliness be counterfeit, and he unsound, it will be discovered in the wearing, or in some particular case, when he is put to it, or tried. A Jeweller will find out the property of a Jewel, but an ordinary man cannot do 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 immaterial holiness in God, if thou lovest not that holiness which is stamped upon the creature like thyself? so likewise rectitude and uprightness 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 commandments, if in truth they have this property, that they be not grievous, they will do them with a natural delight, and inward willingness: so for taking of Christ by faith, every man believeth he doth so, but our Saviour Christ trieth it by this, Go sell all that thou hast, and thou shalt have treasure in heaven: & so mayest thou try thyself when thou art put to it by loss of goods, or credit, or otherwise. Thirdly, It is in the power, when it is strong and not weak, 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 practice 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 perform thy purposes, and then thou hast the power of godliness; but not else. Many will say, I am but flesh and blood, and what will you have me to do? 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 speak to him, they would do 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 fear me, and keep my commandments, etc. They wanted the power, though they had good purposes. Fourthly, If thou wouldst know whether thy godliness be in the power or no, see whether thou hast not only the shadow of it, but the substance; for there is a shadow with the substance: as if thou pray, there is a formal doing of it, which is as the shadow; but to pray in the holy Ghost, not in the voice of thy own spirit, but out of Gods own 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 hear for knowledge only, that is the shadow; but to hear for practise, that is the substance: And so again, for us to preach the Gospel, to do it because necessity it laid upon us, and there's a woe denounced against us if we do it not, as saith our Apostle of himself, there is the shadow; But to preach with power, and authority, and not as the Scribes and pharisees, with the enticing words of man's wisdom, this is the substance. Fifthly and finally, It is in the power when a man goeth through the work: a thing is said to be in the power when it is effectual, 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, he will break through all difficulties, he will leap over all till he hath wrought out his salvation with fear and trembling. And thus having dispatched the two former particulars, I hasten to the third and last of the premises, viz. The reasons why some have but the form, and not the power: and they are especially these. First, because the form is most easy, but the Reason's why many men have but the form. 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 deny himself in things nearest and dearest unto him, as the power doth; for it requires a man should take pains in good duties, and go through them, not to omit or slight the least of them in the least measure that may be, or to lie in known sins; and farther, it requires a man should do this from day to day, and that when it crosses the flesh most: this is an hard saying, and caused many that they would no longer abide with Christ; they were willing to obey the form, but not the power. Secondly, because this power breeds hatred and opposition in the world, and the world will cross it again: now then, when a man may retain the form, and hold in with the world, a man may be of the world still, and the world will love his own: whereas the power makes men Antipodes to all the world; this makes many care for no more but the form. Fit for this purpose is that place, Wisd. 2. 12. where the ungodly say of the righteous on this wise. These men's lives are contrary to ours, and their doings reprove our thoughts, therefore let us oppress them: and Christ tells us we must look for no other, saying, We shall be hated of all men for his name's sake; and it is no easy matter to have all men in contention with us: this than is another reason hereof. Thirdly, because it is enough to serve a man's turn for his unregenerate ends: for men having a natural conscience, whereof they must stop the mouth, and it being injudicious, and not able to judge of the power of godliness, they are satisfied with the form: as when Children are wayward and wrangling, because we know they are not judicious, we give them Nuts, not gold or silver to still them, and it serves their turns as well; so is it here in the natural conscience, it doth judge the form to be enough to carry a man to heaven; and who would do more than he needs must? Fourthly, because if men have but the form of godliness, Satan troubles them not, nor the flesh: but when men labour for the power of godliness, and go on any further than the form, than Satan (knowing this will bring them to heaven) hath the power of hell against them, and he keeps a great busseling with them to hinder them what he can: and so doth the flesh too; but it will not resist the form, for that will stand with a man's lusts; but if he be divided against himself, he cannot endure it; as to deny a friend or a stranger, if he be importunate, is a hard matter; but to deny a man's wife that lies in his bosom, if she be earnest, is more difficult; but to deny a man's self when he is importunate with himself, is most difficult; and yet this you must do, if you have the power of it. Now to deny the power of it, is when it is laid open to men and offered, and they with stubbornness of will resist and deny it. And so much for the opening of the words: now for the folding of them up again, and first from the first, what godliness is, Let us learn not to deceive ourselves, for it is Use 1. not (as I told you) natural or moral virtues only, no nor the doing of the actions of religion, a man making himself his utmost ends thereof: content not yourselves therefore with any thing that is not godliness: let me speak unto you as Peter to the dispersed brethren, where after that he had reckoned up many virtues, patience, knowledge, temperance, etc. he bids them add to all these godliness; as if he had said, all the rest are not available unless you have godliness also: see therefore that all these be godliness, that is, that they all come from God, and look to him; for this is the nature of godliness, to come to the Wells head, and to search higher than nature, to have another Alpha and Omega of all that is within us, or that comes from us, than what is within us of ourselves. And then again, if we be to preach to others, we should learn to preach Christ and God, that is, to enforce all as from them and to them; not only to exhort to moral virtues, with such instructions as may be taken out of Seneca or Plutarch (though these have their use and place) but as out of the Scriptures, let Christ and God come in, and show you how all do come from God, and look to God: and so all you that are hearers, be sure all you do be godliness, that is, coming From God, and tending to him: for motions have their denominations from their terminus à quo, and from their ends; as that is called calefaction that tends to heat: so is that truly godliness that tends to God, and hath respect unto him. Art thou a Student? when thou studiest and takest pains in thy books, see whether thou dost it for thyself or for thy credit, or dost thou make God thy utmost end? examine thy heart, and examine it narrowly: and so likewise you that are exercised in other Callings, do you do them that you may do good to mankind in them, as a servant that uses his talon to his master's service? then is this godliness: so if you eat or drink, or recreate yourselves, do you do it that you may do good better, as men whet their scythes that they may mow the better? then this is also godliness, for it tends to God and godliness. But you will say, Do you altogether condemn natural and moral virtues? must they do nothing? yes, you shall have this use of them, that they will help as wind to drive the ship; only it is godliness is the rudder that guides it, and aims at the right haven: as for example, you are commanded to love your children, and your wives; you are bound to do this, if you had no natural affections in you; only having these affections in you, you do it with more ease; else you must drive the ship with oars, whereas now the wind fills the sails, and you do it with more facility and ease: and so likewise you are bound to be patient and meek, and you must be so, though your natures be not so; but if your natures be so, you may the more easily be so, yet so as godliness must set the Compass, and steer the ship. Moral virtues are like good horses, that draw the Chariot, but godliness is the Auriga, the Coachman; without which, take the most excellent things that nature is capable of, if it be not guided by it, the Lord regards them not; for God regards nothing but that which draws the creatures unto him; but now moraell virtues makes us rest upon our own bottoms, and so likewise all things whatsoever they be that beautify the flesh; for God will have no flesh to glory in itself; but let him that glories, glory in 1 Cor. 1. 29. 30 the Lord. Nay, I add more, take the graces of the spirit, wherewith God adorns his Saints, as an husband doth his wife with Jewels, if you magnify them, you do so much withdraw your hearts from God: therefore in heaven it is said there is neither Sun, nor Moon; now what is that? there is no excellency in any creature that is magnified there, but God is all in all, he is Sun and Moon: and therefore in the Revelation of Saint john it is said, and said to their honour, it is made their worth that they give all to God; Glory and power be to our God Rev. 7. 12. for ever; they fall on their faces, throw down their crowns, though created glorious creatures. When the evil Angels began to reflect upon themselves, it was their ruin, they fell from God: for the creature of itself is like a glass without a bottom; if it cometh to stand upon its own bottom, it falls, and breaks; and so the Angels when they would stand of themselves, they fell down to the lowest pit: and therefore of all graces, labour for emptying graces, as Faith and Love; for these give all unto God, nothing to man's self; and therefore they are the great graces in religion, which you must chiefly labour for. Secondly, from that there is a power in godliness, if it be such a powerful thing (as you have heard it Use 2. is) than this may serve to comfort us in the ways of it. Wheresoever it is in truth, there it is in power: say that thou hast such a light that thou canst not believe, that there be such roads as that thou canst not walk by them, yet if thou hast godliness, thou shalt be able to overcome; for the kingdom of God consists in power. When God cometh to dwell in any man's heart, he sendeth godliness into it, which rules in it as a King in his Kingdom; think therefore of it as of Monarches as Alexander was, or those which Daniel speaketh of, it carries all before it, it bringeth every thought into subjection: and therefore also the Spirit is called a spirit of power; and if you have godliness, it cometh from the spirit, and therefore is accompanied with power; and therefore Christ is said to be full of the holy Ghost, and of power; and so Stephen, and john the Baptist; And grace is said to be a powerful thing: Be strong in the grace of God, and in the Power of his might. Now, the reason why godliness hath power, is, because God hath put virtue into it: As when you see such and such an herb have such a virtue in it to do such and such a thing, it is because God hath endued it with such a power; and so hath he done with godliness. If therefore thou hast any thing to do in religion, set on it; Hast thou any lust to overcome? set on it, and let me speak to thee as he spoke to Gideon, Go on thou valiant man in the might of the Lord. The people of Israel travelling to the land of Canaan, saw the Cities walled to heaven, and that the Giants were there, the sons of Anak; yet joshua biddeth them be of good comfort, and fear not, for the Lord would fight for them, and deliver their adversaries into their hands: so, though you see difficulties in the way to heaven: yet godliness is a powerful thing that will carry you through all: therefore likewise the Apostle having prayed for the Ephesians, that they might not faint at his tribulations for them, which was their Eph. 3. 13, & 〈◊〉. glory, but that they might be strengthened with might by his Spirit in the inner man, to comprehend with all Saints, the breadth, and length, and depth, and height, and to know the love of Christ wh●ch passeth knowledge; which because they might think they should never be able to do, he addeth, To him that is able to do above Ver. 20 21. all that we can ask or think, according to the power that worketh in us, be all glory: as if he should have said, God is able to do it, and that by the power which worketh in him; so suppose to subdue some lust of the flesh, be a thing so hard as you think it will never be done; nay, you conceive it to be a thing so improbable as that you are ashamed to ask it: yet, according Eph. 1. 19 to that power which worketh in us, he is able to do above all we ask or think: and therefore he prayeth that their eyes may be opened, that they may see the greatness of the power that wrought in them; and it was not that they might see and look at it idly, but for the use to serve their turns, that they laying hold of it, and using of it, might be able to do these things which they desire should be done, even such things to which a man's nature is as untoward as water is to heat when there is none in it: only, as Christ said to Mary, Believe and you shall see the power of God; thou must go to God for it by faith, and God will show it forth unto you, and you shall have fruits of it. The end of faith is not only to apply the holy promises of justification, but of sanctification also: as for example, he hath promised to baptise you with the holy Ghost and with fire, that is, with zeal & other graces of the spirit, which must give them power and strength; and all, that sin might not reign in their mortal bodies. Go to God then and urge him with his promise, and he cannot deny you. When men therefore think to excuse themselves by saying, I am not able to do such a thing, what will you have me to do? it is no excuse: for if they were but willing, it is all he requireth of them; the power, that belongeth to God; which if mwn would but believe, and go to him, he would undoubtedly give it them. I therefore now ask thee, Wouldst thou turn to God? Wouldst thou overcome such and such a lust of uncleanness, drunkenness? etc. be it what it will be: if thou answer, No; then thou art justly condemned, thy blood be upon thy own head: but if thou sayest, Yes, thou wouldst; then come but to God, be resolute to be religious in good earnest, and I will assure thee, he will vouchsafe thee power to do it. The Apostle saith, that God would confirm them unto the end, that they might be blameless in the day of the Lord jesus; for, saith he, God is faithful, he hath said, he hath promised it, he shall break his word if he do not: let me reason it a little with you; Is it not an acceptable request to go to God with all thy heart, and to say, Lord, I desire but the power and strength to go through with thy own work? Dost thou think he will not hear thee? Remember Christ, the only Physician, how ready he was to heal men of their bodily diseases when they came unto him; and he hath not put off his nature now: Dost thou think the power of his death & resurrection were but fancies, or a notion? If not, go on and fear not; for as God said to joshua, so shalt thou find him to deal with thee, I will never leave thee, nor forsake thee. And so leaving what I have said, to your further Use 3. consideration, I come to a third use, that seeing godliness is such a powerful thing as you have seen, therefore you would take heed how you deceive yourselves with fond desires and purposes, that have no power, no force in them, so as to think that they will serve the turn; no nor yet a few feeble faint endeavours. I say to men that set on religious courses without having their hearts changed, as Christ said unto his Disciples, Tarry ye in the City, Luk. 24. 49. till ye be endued with power from on high: as if our Saviour Christ should have said, If ye go presently into the world, ye will not be able to go through with your works; stay therefore with fasting and prayer till you have received power from on high to carry you through: for new purposes in a man that returns to his old nature, are like new wine in old vessels, they will break the vessels and be too big for your hearts: it is therefore enough to take up now a purpose, and begin to be diligent in your Calling or sanctifying the Sabbath; for, it is impossible these purposes should live in an hart that is carnal: for, as the soil must be suitable to every creature, or else it will not live; so likewise you will never be able to perform these purposes. In the first place therefore labour to get new hearts, as the bottom of these purposes, which How to get the power of godliness. may be as the root to give sap to them; for than they will live and grow in you, when there is a soil to suit with them. Secondly, get power in believing. Christ our Saviour, when he came unto his Country, it is said, He would not put forth his power to work many miracles there: Why so? one would have thought he should rather have wrought them there than any where else, both for his own honour, and the good of his Countrymen; no place than was fitter for that than it: yet there he works few or none, and the reason was, because of their unbelief, they believed not: so that it is the want of faith that holds God's hands from strengthening you; you will not (I say) believe God, who hath sworn (and it is not an idle oath) that he would grant that we should serve him in godliness and holiness all the days of our life. When the widow came to Christ to be healed of the issue which she had many years, it is said that virtue went out of him to heal her, because she believed: and though it have been a disease of never so many years, yet if he say, Be ye whole, it is no matter what the disease is, so God be the Physician; and therefore believe. Thirdly, pray, and furnish yourselves with all the graces of the spirit: not only go about things, but maintain a stock, fill the cistern every day within, whet and point the graces of God in you; for the inward man every day is subject to decay, as well as the outward man: and do not take aim at yourselves, or at your strength, when you are in a good mood, or by the present temper; for it vanishes if there be not a supply from day to day from grace within, if you do not whet your souls every day. Fourthly and lastly, if this be true, that many Use 4. are partakers of the form that have not the power of godliness; that when we come to look on the faces of our Churches, we find the form in many: but if we come unto their dealings and carriages in private, ye shall scarce find the power (it's as rare, as the other is frequent;) in their profession indeed there is a form, but yet ye shall find religious servants as idle as others, and wives as stubborn as others, husbands and masters as like Lions in their families, and as false in their dealings as others: if this be true (I say) as it is too true, then be not deceived, God is not mocked, but try and examine yourselves herein; for the Kingdom of God consists not in word but in power: the Lord will not judge you according to your intentions and purposes, but according to your works; and it's not he that saith, Lord, Lord, shall inherit the kingdom of heaven, but he that doth the will of my Father, etc. Be not then children in understanding for to take counters for gold, lay not out your money for counterfeit things, be not fools to take pains, and yet not have your turns served. Let me speak unto you as james doth, If you say ye have faith, and not works, can your faith save you? I say, if you have the form of godliness, and not the power, will that save you? if you would not be deceived then, examine yourselves. First of all, if thou dost more than nature: see Five marks whereby to know whether we have the power of godliness or no. that thou be'st not the same man thou wast, that thou standest not up in the same troop thou didst; if thou dost, thou hast no more but the form of godliness in thee; for if thou hadst, it would turn thy nature, and add wings unto thee, making thee soar higher than nature: I am able through Christ that strengthens me, and that, not to do some things, but all things. He says not, I do purpose or desire, but, I am able to do all things; etc. Those therefore that are able to stand against some lusts that are against their dispositions, but not against all, are weak, and have not this power in them. It may be thou art able to serve God when thou art poor, but what art thou when the world comes in upon thee? thou art able to abstain from sins by nature, but godliness (as we say of Physic) helps when nature fails: and as a natural man with his sight sees far, but with an Optic glass sees further; so when nature falls short, Art helps: as though by nature a man may measure or count, yet if he comes to a large piece of ground, or a great sum, Art is required: so though thou mayest do many things by nature, yet when godliness comes, it helps out in things wherein nature fails: as Samson could do many ordinary things by his own strength; but when he came to take down or carry away the gates of a City, and to pull down an house, it is still said, The spirit of the Lord came upon him, the Lord went with him; and even so it is here. Secondly, examine whether ye be godly in truth or no; for in Christ there are said to be dead branches as well as living, that is, those that have the form as well as those that have the power: but how are they distinguished? the dead bear no fruit; and therefore as john said, Every tree that bringeth John 15 2. not forth good fruit, God puts the axe to it: and so the three grounds did not bring forthfruit. Examine therefore yourselves whether ye be full of fruit or no, whether ye abound in good duties or no, and do them with an honest heart, for thereby the fourth ground is distinguished from all the rest. Thirdly, examine whether ye hold out in time of trial or not, whether you are able to approve yourselves with joy, as the Apostle says of himself, that he did when he was in trouble on every side, on the right hand and on the left, in prosperity and in adversity. The third ground held not out in temptation; and the reason was, because they had not depth of earth, that is, they wanted power, and an inward stock of grace, for that is depth of earth: as a man that keeps a great house, if he have not a stock able to supply him, he will soon prove bankrupt, and for a tradesman (as ye say) if he be not diligent in his trade, and follow it well, and make his returns, he will soon break; so also when a man wants inward power, and an inward stock of graces to bear his daily expenses out, he will soon become bankrupt. Fourthly, every grace hath some property annexed to it, which doth distinguish and difference it from counterfeit, as in faith unfeigned, laborious love, patient hope, and the like. Thirdly, take heed lest some lust overcome all, and so lust overtop all, and be predominant, as the praise of men, or a respect of pleasure; as an Hawk (you see) though she may soar and fly high, yet she will have an eye to the prey below; and so have hypocrites. See therefore that ye serve God in singleness of heart, and not with eye-service, that you do not harbour any lust within, for that will spoil all at last: as weeds in a garden, if they be let alone, and not plucked up, will over-runne the herbs; so is it with sin; if it be suffered, though it be but a little one at first, yet it will like a leprosy overspread the whole man: and therefore look to that, that some lust do not overcome all in the end. And so I end for this text and time. FINIS. Plenitudo Fontis: OR, Christ's Fullness, and Man's Emptiness. A Sermon Preached by JOHN PRESTON, etc. 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 Black Horse Alley, 1644. ❧ To the Anti-Arminian: OR, To every good Christian Reader. Good Reader, PLiny the great Naturalist, taxeth some of the Greek, and Latin Writers in his Plin. Praefat. Hist. Natural. 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 a● 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 Arminianism 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 sent 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 ma● 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, etc. JOHN 1. 16. Of his Fullness we have all received Grace for Grace. SAint Augustine in his book De Civitate Dei, 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: De●onare ab alto, giving it the chiefest instance wherein a divine stupendious authority appears beyond all the writing of men, Innins saith, that he was never 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 describes to 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; Grace's 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, chose 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 fi●st par●. 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 Moses could not enter in: so the humanity of Christ which answered 1. In regard of his person. 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 beautiesand 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 〈◊〉 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 defend his Servants, and to resist his enemies till he hath made them his footstool. 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, 3. I● 〈…〉 d of his Righteousness. he was full of all righteousness original & actual, active and passive general and particular, whence we have these b●● si●s, 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 fall of love, fall 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 5000 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 our emptiness, that with his Fullness he might replenish our Vacuity, otherwise we could 2. From ourselves 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 Saints are said in Scripture to be full of the Holy Ghost, and how Quest. 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 narrownes of their present Capacity. But Christ was full according to all dimensions, 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 him full fraught with the Treasures of Truth and Grace. In other things fullness invites us much; Ioseph's full Barns in Egypt, drew jacob and his Sons thither: Canaan was a Land Ful● flowing 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 him 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 every where 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 loser 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 fullness 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 all 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 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 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 thiefs under straw or base covering, so God hides this full excellency 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 himself under a Carpenter's 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, etc. Or if ever we found delight in music, meats, drinks, friends, etc. 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, 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 our affections and thoughts, which are scattered and busied about a thousand trifles, 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 Cesterues, and Pe●●ers packs of Rome, as Saints, Merits, Church's Treasury, etc. For if there be a fullness in Christ, hat 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 also, 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 pomps and pleasures, as john calls them, Lust of the flesh, Lust of the eye, etc. 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 Emptiness is not so much, Absentia Entitatis as absentia Entitatis debitae. Hence therefore not only the hearts of men, but the creatures are said to be empty, hence Solomon saith Ecclesiastes the 1. Chapter, Vanity of Vanities, all is but vanity, that is emtine●●e: and Rom. 8. The Creature is subject to vanity: that is emptiness: through him that subjecteth it. Hence the hea●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 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 ●●ls all in all things, that is, not only the hearts of men, but the things also. It is the Neuter Gender. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 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 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, aswel as the least vapour: The Sea by reason of its great Vastness can drown mountains, aswel 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 aswel 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 doing that, as the eye is not 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 omit the least good, in a word that we make our hearts perfect to God in all things, for without this conditon there is no remission of sins. But if this condition be observed, I say that although our sins 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 with 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 finner to change his course, then to be fully persuaded that he shall be received to mercy, and that his sins shallbe forgiven in Christ: Even as the These, while Simile. the 〈…〉 e and Cry is after him, never returns willingly: Rebels and Pirates 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, left I be tedious. Of his Fullness weo 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 well. For we are not able so much as to thinks a good thought of ourselves. 2 Cor. 3. 5. So that all grace, yea all preparation to grace, and ability to accept grace are all from God: contrary to what Arminius affirmeth: and not of ourselves, and that for these reasons. Because nothing can work beyond the Sphere of us own reach, the effect exceedeth not the Cause, therefore it is impossible for corrupt nature either to beget Supernatural grace, or to do any Action preparing, or bending, or inclining the will to it: For as the water cannot heat (which is an Action 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. Objecti. And if it be 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 wel-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 an Artificer as he is an Artificer; So though to will be natural, yet, to will 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 not 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 free 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 disannul 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 Renisus volunt at is, 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 than 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 so●le, 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 fades not, and a spring which is not dried up. Hence 2. Corollaries. One to rectify our judgement. The other to direct our praectise. The first shows us the errors of Arminius, who hath but refynedl the old Pelagianism, a dangerous error: for arianism was like a land flood that overflowed the whole world, but was soon dried 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 spring within our own breast to nourish and maintain it. But now to keep close to the point in hand, this point showeth the error 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 their not distinguishing aright betwixt acquisite habits and infused, indeed in the acquisite, 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 seeing before 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 operations 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 fashioned and made a new Creature by grace, and then it doth actions, and brings forth fruits worthy amendment of life, for what is said of the soul, is as truly said of Grace, it doth, Fabricari Sibi Domicilium, prepareth a room for itself, useth no Harbinger, 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 Senecae 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 A●sw. the Heathen, that as Alchemists, 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 far 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 original Righteousness, although some more elongated from it 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 wil I answer, that as the rain although it fall aswel upon Rocks and Heathes, as upon Valleys and Fruitful places, yet no man asketh Answ. to what end is the first and latter rain; So Exhortations & Admonitions though they fall aswel upon the Reprobates, and those that are desperately wicked, as upon those that are docible and capable of better things, it is to no less 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 Practice. 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 wil 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 days 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 ever, it is the greatest wisdom in the world to take the opportunity, and not to put it off, who knoweth whether they willbe had again or no: How many thousand are now in Hell who thought to have repent, and did not because they neglected those breathe of 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 Ieremiah'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 bow 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 me for all this eternity, 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 conaru, magnas nugas agere, and so we spend our lives. But if we would not have with the Merchant, Fortunam 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 cause we defer it, it is not as it is commonly thought, a sorrow for our sins only, nor a n●●ere leaving of sins out of fear of hell, and desire to be said, 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 Corinthians 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 soon, 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 breathe 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 Deathbed: O that I had but one drop of Faith! One of the motions which I have been wont to have, but yet could not have them! But died with those desperate words in his mouth, I am Damned. 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 tinder, lest often checking, and snibbing, and quenching the Spirit, in the end we be guilty of resisting the Holy Ghost, and God shall swear 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. Arminius 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 d●e 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 armes-ful, and lapsful, and basketsful, than he is confident: that addeth wings to him; So if a sick man do but hear of a Famous Physician, or a healing Well, it stirs him up to go and try: But when he meets with 100 and 1000 coming from the Well, 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, oh 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 grieving the Spirit, God suffers his Spirit to strive no longer. Gen. 6, 3. But (as I said before) swear 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 thank fullness towards God] the most gracious a●e the most grateful. [2 In Humility towards men] For what have we that we have not received? And shall our Purse or Vessel boast itself against another, because the Owner hath put more Gold, or more precious Liquor into it, than into another, it may be of the same, or a better worth? Or shall the wall 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 Bucket 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 prone 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 fervent, 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 Ter●ullian's time: It is evident that there were set Fo●mes of Prayer used in the Church: for in his 11th Homily upon jeremy, he ●epeath and expoundeth some passages of them, upon which ●ccasion Ill●ricus saith. Tunc temporis certas quasd●m formulas orationum sine 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 Lae. taniarum ubique esse 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 Protector 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 be reprehended, is of a secret disesteem of public prayers? By reason of which, many neglect to come to them, and they which do, do it in a perfunctory and overly manner, which is an extreme fault. Better were it, that men would come to this disjunction; either it is lawful to use them or not; if not, why do they not wholly abstain, and if they be lawful, why do they not use them constantly, and in a reverend 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 〈…〉 t is to worship God, and to perform a service to him, for proving of which, there are two places of Scri●tu●e un-answerable, Luke 2. 37. Hannah worshipped God by fasting and prayers, the word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, w●i●h is the p●o●er word for worship, Acts 13. 2. They ministered to the Lord and fasted, the word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence the word Liturgy is derived. This me thinks should breed in the hearts of men a reverend esteem of this duty. Besides, how strait is that which is objected against the lawfulness of it, as that the Spirit is s●inted, when we are fe●tered with words appointed. Answ. The freedom of the Spirit stands n●● so ●uch in the extent of the words, as the intenseness 〈…〉 they are uttered. Besides if this argu 〈…〉 swell against conceived prayer, for if he 〈…〉ger spirit than he that prayeth, there is to 〈…〉 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, whe●e in 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, etc. 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 Gods own Ordinances. And if a set form of prayer be lawful, than the Lords 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 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 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.