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book_n	form_n	prayer_n	read_v	3,014	5	7.0928	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09967	The fulnesse of Christ for vs A sermon preached at the court before King James of blessed memory. By Iohn Preston, Dr. in Divinity, chaplaine in ordinary to his Majestie, Master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne.	Preston, John, 1587-1628.	1639 (1639)	STC 20224; ESTC S111967	15,862	70

grieving the spirit God suffer his spirit to strive no longer then though ye strive to enter ye be not able because as I said God hath sworne ye shall not enter forever Secondly if all grace bee received then let us be affected as receivers First let vs be thankfull to God for all receits The most gracious are the most gratefull Secondly let us carry our selves in humility towards men For what have we that we have not received shall our purse or vessell boast it selfe against another because the owner hath put more gold and more precious liquor into it or shall the wall that glistereth with the Sun-beames exalt it selfe against another that standeth in the shadow Thirdly let us beg grace at Gods hand by prayer For in obtaining any thing meerely given and received that is the most proper meanes therefore prayer is said to be the banket of grace and it is a true observation that a man of much prayer is a man of much grace Now prayer is either publike or private Private is that whereby wee expresse our private and publike occasions to God every day wherein we renew our repentance and covenants of abstaining from the sinne we are most prone unto and doing the duties whereto we are most unapt in a word that whereby we doe every day set our hearts streight before God in all things This is the very life of Religion and in this we must be frequent and fervent binding our selves with an invincible resolution to keep a constant course in it but of this there is no doubt The next is publike prayer which because it is more questioned and not received of all with the reverence it should I will adde a word or two of it and so conclude That a set forme of prayer is lawfull much need not be said The very newnesse of the contrary opinion is enough to shew the vanity and falshood of it It is contrary to the approved judgements of approved Councels learned Fathers and the continuall practise of the Church Tertullian who lived a little above an hundred yeares of the Apostles death saith Set and ordinary prayer going before it is lawfull to build upon them other petitions This shewes that they had some ordinary set allowed prayers to which some others might be added in words of more liberty In Origens time who lived neere Tertullian it is evident that there were set formes of Prayer used in the Church For in his 11 Homily he repeateth expoundeth some passages of them Vpon which Illiricus saith Without doubt at that time they had certaine formes of prayer Saint Basil in his sixty six Epistle saith that there were used Letanies in the Neocessarian Churches And Ambrose in his time affirmeth that the use of Letanies was frequent Constantine the Great prescribed a set forme of prayer to his souldiers which is set downe by E●sc●ius in his fourth booke And Calvine in his eighty third Epistle to the Protector of England saith that he doth greatly allow a set forme of Ecclesiasticall prayer which the Minister should be bound to observe But as I said before of the lawfulnesse there is little question That which is to be reprehen̄ded is asecret dis-esteeme of publike prayers by reason of which many neglect to come to them and they that doe come doe it in a perfunctory and overly manner which is an extreame madnesse Better it were that men would come to this disjunction either it is lawfull to use them or not if not why doe they not wholly abstaine if so why doe they not use them lawfully in a reverend manner One thing there is which if it were well considered would breed in our men another esteeme of publike prayer then indeed there is and that is that besides the end of attaining what wee want wherein yet publike prayer hath a promise there is another end of prayer and that is to worship God and performe a service to him For proving of which there are two places of Scripture unanswerable Anna served God with fasting and prayer night and day And the Prophets and Teachers of Antioch ministred to the Lord or observed a Liturgy to the Lord whence the word Liturgy is derived and this should breed reverence Ob. Besides how sleight is that which is objected against the lawfulnesse of it to wit that the spirit is stinted when we are fettered with words appointed Sol. I answer the freedome of the spirit stands not so much in the extent of words as in the intention of zeale wherein they are uttered Ob. It is againe objected that we cannot pray for occasionall necessities Sol. I answer that therefore we bind not onely to them but may and ought to use priuate prayer wherein we may expresse our private particular and accidentall occasions And if they be more publike there be prayers both before and after Sermons according to order wherein the Minister is left at more liberty according to fuller apprehension of the Lords prayer And if it be yet more generall belonging to the State and Church we adde to it more generall and publike prayers as in the time of publike infection warre and the Gun-powder Treason dayes But there needs not much to be said to convince the judgement that which is chiefly to be desired is that they may be better observed and more esteemed especially seeing our publike prayers are holy and good and which should be a great inducement the Church hath commanded them For if the Church be to be obeyed in indifferent things as it is then much more in Gods owne Ordinances And if a set forme be lawfull then must a set forme needs excell which is dictated by Christ him-himselfe and is therefore more frequently to be used and with all reverence both in minde and gesture Nor doth this want the practise and approbation of the ancientest It is Saint Cyprians speach by how much more effectually do we obtaine that which we aske in Christs name if we doe aske it in his owne prayer And Saint Augustine saith Learne ye and hold without booke the Lords Prayer and with all the Saints utter it with one same-sounding voyce Thus if we would shew our selves affected as good receivers both in private and publike prayers we shall finde that successe which both Iohn and the rest of 〈◊〉 Saints found who of his fulnesse received grace for grace This God grant for Iesus Christ his sake FINIS Perlegi hans Concionem dignamque judico quae typis mandetur THO. WYKES Detonare ab alto Fulnesse is given to Christ. In person Col. 2. 1. Iohn 1. In Offices In righteousnesse Col. 2. In effects Why fulnesse is given to Christ. In respect of himselfe In respect of us chiefly O● 〈◊〉 betwixt Christs fulnesse and others Sol. Ioh 3. plenitudo 1 vasis 2 fontis Igni● Ignita Application We are invited to come to Christ to take of his full heape De pleno tollere acerno We must answer the fulnes of Christ with a fulnesse of affection We must be content and satisfied with ful Christ. Col. 2. Christ is our fulnes in temporall things 〈…〉 Eccl. 1. Rom. 8. Col. 3. Psal. 37. There is a fulnesse in Christ against the fulnesse of sinne Rom. 5. All grace is received from Christ. Phil 2. 13. 2 Cor. 3. 5. Influentias artificis Application To helpe judgment Fabricare fibi domi●ilium Ob. Sol. To helpe practice Wee must not defer repentance Rom. 9. 15. Luke 19. Ioh. 5. Es. 58. 2. Pet. ● Magno conatu magn●s nugas agimus Fortunam rudentibus apt●● Ephes. 2. 1. 2 Cor 5. 17. Ego non sum ego 1 The 〈◊〉 5 Act. 7. Psal. 95. Though grace be received we must not be idle Phil. 2. Ob. Sol. 2 Cor. 6. Ephs. 4. Gen. 6. Luk. 13. 24. We must be affected to grace as receivers With thanks to God With humility to men With prayer Both in private And in publike prayer Set forms of prayer lawfull a Proemissa legitima ordinaria oratione jus est su perstruendi petitiones b Tunc temporis certas quasd●m orationis formulas proculdubio habuerunt * 〈◊〉 〈◊〉 esse frequentem a Publike prayers are highly to be esteemed a Luke 2. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Act. 13. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a The excellency of the Lords prayer a Quanto essicacius impeti amus quod petimus Christi 〈◊〉 si 〈◊〉 oratione petamus Discite reti●ete 〈◊〉 dominicam iater omnes sanctes conso●o ore profer●tis

The true Picture of Iohn Preston Dr. in Diuinity and sometimes 〈◊〉 of Lincolnes-Inn THE FVLNESSE OF CHRIST FOR VS A Sermon preached at the Court before King JAMES of blessed memory By IOHN PRESTON Dr. in Divinity Chaplaine in Ordinary to his Majestie Master of Emmanuel Colledge in Cambridge and sometimes Preacher of Lincolnes Inne Offendunt homines non cum Christi multa dicurt sed cum addunt sua sic quippe incidunt ex multiloquio in falsiloquium Ambr. LONDON Printed by M. P. for Iohn Stafford dwelling in Blake-horse-Alley neere Fleetstreet 1639. THE BOOKE-SELLER to the learned and godly Reader COurteous Reader you know better then I that the Church hath beene pestered with writings falsly fathered upon men of renowne There is scarce an Age in which many instances are not given Not onely Fathers and Councels but Historians have beene stuffed from other mens Pennes with adulterine conceits The Divell knowes that as Labans sheepe have conceived by the eye so men have been apt peremptorily to conclude from the opinions of their great Masters And men have so cleaved to the persons of men that they have catched up all shreds that have fallen from them with admiration and resolution to follow them This hath been very offensive it hath stayned the dead and corrupted the living It is not therefore alwayes safe to trust posthume writings and to say This such a man held because we finde it in the Books published under his name when hee is dead Yet is there an excellent use of such Workes of good men as may truely be affirmed to be theirs though time have brought them forth when their owners have inhabited their eternity Now Bookes are of excellent worth not to satisfie some greedy Tradesmen who know how to value them for themselves though otherwise they care not two pence for the Author when their own turne is served but to take up and gaine the eyes hearts and times of many who would reade none except they can reade new ones This here presented is certainly the Authors pretended though not for every word for I cannot promise that from a Copy which hath passed through many hands yet for the fu●●●●stance and sense and it is as certaine that it is new and so apt to invite unto it as a new fashion It is wondred that it is so new when many of the same Authors are so old It surely might have beene set in the front both for age and worth It was preached before many of the rest and savours of the Authours learning modesty piety and affection to Iesus Christ and his Church with us But though it hath beene formerly neglected yet now it is tendered in the Authors owne words and hearty affections so neare as I could You may see in it a glimpse of the full glory of Christ and of that use which we make of him as we must receive him to salvation If it may doe any service in the Church I into whose hands it hath fallen am glad If not yet I beseech you accept of my good meaning and be to me as I am to you a Christian ayming more at the glory of Christ and peace of the Church then at my owne profit Farewell Iohn Stafford The summe of this Sermon is this 1 It propounds the fulnesse of Christ. 1 In respect of his person 2 In respect of his Offices uncreated created 1 As a Prophet 2 As a Priest 3 As a King 3 In respect of his righteousnesse 4 In respect of his effects 2 It maintains it above the fulnes in the Saints 3 It applies it by foure Corrallaries Therefore 1 We must be invited to come to him 2 We must answer it with full affections 3 We must be satisfied with full Christ. 4 We must comfort our selves with the fulnesse of Christ against the fulnes of sin 4 It propounds this fulnesse of Christ for us Which we must receive if ever we have it 5 It applies it for direction of 1 Iudgements about the receit of Grace 2 Practise 1 In not deferring our repentance 2 In not being idle though we are receivers 3 In going to him from whom wee receive 4 In being affected as receivers 1 With thankfulnes for all receits 2 With humility because wee are receivers 3 With begging grace by prayers both Private Publike wherof Liturgies Setformes Esteeme of them THE FVLNESSE OF CHRIST FOR VS Or a Sermon upon JOHN 1. 16. Of his fulnesse we have all received grace for grace SAint Augustine seemes to stand amazed at the mystery which appeares in this Chapter Calvine saith that God doth heare Thunder from on high Iunius saith that hee was never strucke with an apprehension of the Deity till he read this Chapter affirming it to be the first and chiefest cause of his conversion from Atheisme to a sincere imbracing of Christianity And in all this Chapter I find no richer and fuller sentence then this which describes Christs fulnesse for us Of his fulnesse we have all received grace for grace You may be pleased to observe with mee three parts 1 A fulnesse given to Christ. 2 Not a repletive fulnesse here but a diffusive fulnesse that is not shut up in his owne banks but running over for our benefit and use 3 These receits are amplified from the variety of them Grace for grace That is Christ hath given us for all the graces which he received of his Father for us graces answerable As the Seale is said to give to the Waxe Print for Print Character for Character or as the father is said to give to the child limbe for limbe member for member though not of the same bignesse and proportion so doth Christ to us in grace and truth So that here is a full shop and many buyers and receivers choyce of Wares and precious Commodities or rather to use the Scriptures phrase a full Table many Guests and variety of Dishes of his fulnesse have wee all received grace for grace Note first that fulnesse is given to Christ and that in foure respects In regard of his person of his offices of his righteousnesse and of his effects In regard of his person he is full with an uncreated fulnesse Moses could have no communion with this fulnesse but with his back 〈◊〉 the effects of 〈◊〉 Deity 〈◊〉 in him are not onely the effects of his Deity as then but the Deity it selfe which is said to dwell in him corporally or personally in his incarnation He is full with a created fulnesse with all created and excellent good things wch St. Iohn reduceth to two heads first grace which comprehendeth all the beauties and perfections of the will secondly truth which comprehendeth all the vertues of the understanding In regard of his offices as a Prophet he is full of all treasures of wisedome and knowledge So that all light that the world ever had came from him as a Prophet All the mysteries that ever were declared to Saint