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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10027	A sermon of spirituall life and death Preached before the king, at White-Hal, Nouember, 1616 by the late faithfull minister of Iesus Christ, Iohn Preston, Dr. In Diuinity, chapplaine in ordinar[y] to his maiesty, Mr. of Emmanuel Colledge in Cambridge, and sometimes preacher at Lincolnes Inne.	Preston, John, 1587-1628.	1630 (1630)	STC 20278; ESTC S114308	21,702	38

his house Solomon how glorious was his rising like a bright morning without cloudes and so he continued till the euening of his life but when he begunne to suffer rebellions in his Kingdome against God in matter of religion as it is said Hee set vp Ashteroth the abhomination of the Zidonians and Milcom the abhomination of the Ammonites c. then God stirred vp rebellions against him Then it is said that Hadad and Reisin and Ieroboham his owne seruant lift vp his hand against him as it is said in the text the Lord stirred him vp for that cause so that as long as Solomon did the actions of this life God prospered him continually in high degree when hee fell from it he fell from his peace that hee had So God interlaceth the life of grace with the life of ioy and peace and outward prosperitie And the like you see in his son Rehoboā for 3. yeeres when hee sought the Lord saith the text and did the actions of this life 2. Chro. 11. 17. so long he prospered things went well with him and in Ierusalem but after 3. yeeres hee forsooke the Lord and suffered the people to make them high places then saith the text in the 5. yeere of his reigne God gaue him 2. yeeres respite hee powred out his wrath vpon him and vpon Ierusalem by the hand of Shishak King of Aegipt because they had transgressed against the Lord. Where it is to bee obserued that it was not because that Shishak the King of Aegipt was angry with Rehoboam for it is not said it was Shishaks wrath but the Lords wrath Shishak was but the instrument he was but the viol through which it was powred vpon him But an example you shall finde of this most cleare in Vzziah 2. Chro. 26. 5. it is said Vzziah sought the Lord all the daies of Zachariah the Prophet and as long as hee sought the Lord God made him to prosper As long as hee did the actions of this life the life of ioy prosperity and peace ran along with it But after in vers 10. when the Lord had helped him that hee grew mighty then saith the text his heart was lifted up to destruction that euen as you see blasings Comets though they be but Comets yet as long as they keepe aloft they shine bright but when they begin to decline from their pitch they fall to the earth So when men forsake the Lord and mind earthly things then they lose their light and are dissipated and come to destruction Whereas on the other side you see all holy and good Kings that liued the life of grace constantly they shined in the dark World as Stars in a dark night neither losing their light nor falling from their place And this you shall finde in al the Stories of the Kings of Israel Iudah that either the suffering of Idolatry and superstition at home or the resting vpon Ashur and Egypt abroad was the cause of all their miseries For when they were in distresses they sought to these nations that proued broken reeds that did not onely deceiue them but run into their sides On the other side you may obserue that those that liued this life of grace perfectly whose hearts were with God that they emptied out all the old leauen of Idolatrie and superstition at home and in all their distresses they trusted vpon God And you shall finde it proportionablie as they did it more or lesse so they prospered As you may see in Asa it is the Prophets owne speech to him from the Lord in the 2. Chron. 16. 7. 8. saith he Because thou hast relied on the King of Syriah not relied on the Lord thy God therefore is the hoast of the King of Syriah escaped out of thine hand were not the Aethiopians and the Lubims an huge hoast with very many chariots and horsemen Yet because thou reliedst vpon the Lord hee deliuered them into thy hand Asa when a mighty companie came against him of Lubim● and Aethiopians that were as it is in the chap. before as the sands because hee rested on the Lord he gaue him the victorie ouer them afterwards a small army escaped his hands why Because hee rested vpon the King of Aram. So likewise Iehosaphat when hee came back from helping Achab at the battell at Ramoth Gilead the Prophet Iehu meets him in 2. Chro. 19. 2. and saith vnto himthus Oh Iehosaphat wilt thou help the wicked wilt thou loue those that hate the Lord Wrath is gone out against thee So in the next Chap. ver 2. it is said that a great Army came from beyond the Sea and Iehosaphat was sore afraid and likwise when hee ioined with Ahaziah to make ships to goe to Tarshish the Prophet Eliezer goes to him and tells him that God bad broken the Ships at Ezion Geber because hee had ioined with Ahaziah the son of Achab 2. Chron. 20. the last verses I might giue you many examples I must not goe beyond my time Iacob though the thing that he did was good as you know hee might seeke the blessing lawfully for it was promised to him yet because hee vsed euill meanes Rebeccha and hee vsed ill means a lye you know what it cost him hee was banished from his Fathers house many yeeres and you know how much sorrow Rebeccha had for it euen for failing in the manner So Dauid looke what his intermissions were in doing the actions of this life this spirituall life you see likewise his troubles were and therefore let vs bee exhorted to liue this life of grace seeing we haue so great incouragements I say if you obserue throughout the scriptures and aboue all other places from the 2. Chron. 11. to the end of the book which is exceeding well worth the reading where you haue not onely the Stories of the Kings set downe but the causes of all the accidents that did befall them wee see all along as they liued this life of grace as they did the actions of this life that is as they kept their hearts perfect with God so their outward ioy and prosperity was accordingly and the interruption and intermission they found in that was according to their intermission in this And therefore let vs bee exhorted to liue this life For certainely euery life hath an excellency hath a sweetnes in it more then any meere being and as any life exceedes another so it hath it more as the life of a man exceeds the life of a beast so the life of grace exceeds the life of a man and therefore it is capacious of greater ioy and of greater grief On the other side as you know the ioy of the Saints is vnspeakable and glorious and passeth all vnderstanding so the despaire and horror of conscience againe exceeds as much And let vs marke this that as hee that liues the life of a beast destroies himselfe as a man So hee that liues the life of a man

that is the life of reason only the life of a humane wisedome and pollicie hee destroies himselfe as a Christian. Therefore let vs bee exhorted to liue this spirituall life of grace it is the best for our selues yea let vs abound in the Actions of this life as much as may bee For one man may liue more in a day then another man doth in a yeare For life is in the action so much as wee doe as farre as wee exercise this spirituall life so much wee liue and looke what time is spent vainly and idlely so much of our life death possesseth as in the 1 Tim. 5. 3. it is said The woman that liues in pleasure is dead while shee liueth FINIS * Mors est ●ita sine Christo Ignatius Epist. 15. ad Romanos The generall Doctrines The doctrines The first doctrine a Fiunt enim non nascuntur Christiani Tertullian Apolog. aduers Gentes Hierom. Epist 7. ad Laetam c. 1. b Psal. 51. 5. Rom. 5. 12. 18 c Math. 7. 17 18. c. 12. 33. Iude 12. Spirituall life wherein it consists Iohn 3. 3. 5. e Pessima ignorantia boni est bonum non esse Prosper Cont. Collatorem cap. 3. 9. The properties markes of spirituall life death First property f Reuel 1. 18. g Ephes. 2. 1. Rom. 6. 11 1● Luke 15. 24 31. h Pa●ca Del praecep●● sic totum ●omic nem immutant vt expo●ito vetere novū reddant Lactant. de falsa Sapientia cap. 26. i Ier. 4. 3. Hosea 10. 12. k Psal. 51. 17. Isai. 66. 2. Initium enim est saluti● notitia peccati Seneca Epist. 28. l Primum enim ●pus fidei pe● dilectionem operantis cordis companctio est in qua sine dubi● ejiciuntur daemonia cuu eradicantur decorde ●eccata Bernard in A●centione Dom. Sermo 1. Col. 191. M. 2. Property Obiection Answer m Luke 16. 15. n In his booke de Damonolatria Lugdumi 1595. See Dell. Rio. Disquisitio Mag. o Omnes enim sua extollunt omnes etiam minima qua in altum çontulere dilatant Seneca de Beneficijs l. 3. c. 7. Question Answer Two wayes to discerne whether the workes we do are good or no. First if they proceed from an inward principle of life p Caduc● sunt quaecunque sucata sunt nec fiduciam praebent possidentibus stabilem quae possessonis non habent Veritatem Cyprian de habitu Virginum lib. Secondly if there be warmth in them q Math. 3. 11 r Ignis verò qui Deus est consumit quidem s●d non affligit ardet suauiter desox latur faeliciter Est enim vere carbo desolatoriut sed qui sie in vitia exerceat 〈…〉 ignis vt in anima vicem exhibeat vnstionis Bernard super Cantica Sermo 57. Col. 536. A. s Petrus Christs amore vstus ardebat Hom. 6. in Rom. 11. 1. 4 c. 42. t See Greg. Nazianzeni Monodia in Basilij Mag. vitam u M. Fox in his Martyriologue x Hosea 7. 8. y Hoc igne consumpta emni labe peccati et rubigine vitiorum emundata atque sanata conscientia sequitur Bernard Hom. 57. super Cantica The 3. property z Iob. 2. 4. Nihil homini tanti est vt vita Homer Ili l 9 p. 324. a Nunc incipio discipulut esse cum nihil expetam visibilium vt Iesum Christum assequar Ignes crux ferarum concursus sectiones ●auiena ossium discerptiones membrorum concisiones totius corporis solutio diaboli tormenta in me veniant tantummodo vt Iesum nanciscar Melius mihi emori propter Iesum Christum quàm imperare finibus terra Ignatij Epist. 15. ad Romanos b Psal. 63. 3. The 4. property c Ephes. 2. 1. Obiection Answer d Heb. 13. 20. e 〈…〉 qui diuinas Scripturas legens verba vertit in opera Bernard de ordina vitae Col. 1. 16. H. f ●●bus Christianorum est verbum Dei quo pascuntur omnes sancti tam homines quàm Angeli Bernard in Assumpt B. Mariae Sermo 5. Col. 258. C. g Reuel 3. 1. h 2 Tim. 3. 7. The 5. property i Omnes dolos èt consi ●a tex●i ob vitam Homeri Odys l. 9 p. 25. k Gal. 5. 26 17. 1 Cor. 9. 25 26 27. Rom. 7. 14 to the end 1 Tim. 6. 11 12. l Mal. 1. 13. Zach. 7. 12. I say 22. 12 13 Acts 24. 25. And no maruaile for Luxurioso frug al●tas p●na est pigro supplicij loco labor est delicatus mise● retur industria desidioso studere torquert est Seneca Epist. 71. m Non prius est vt de vita homines quam de iniquitate discedant Quis exim non cum iniquitatibus suis ●oritur et cu● ipsis atque in ipsis sceleribus sepeliatur m Tunc enim consummata inselicitas vbi turpia non ●●●um delectant sed etiam placent et desi●it esse re●ed●o locus 〈◊〉 qu● suerant vitta mores fiun● Seneca Epist. 39. o Nihil enim prorsus de virtutum splendore attingit nihil de pictatis suauit●te g●stat qui magis vul● sordescere in ijs quae i●munda sunt quam in ijs splendere qua sancta sunt Leo de Ieiunio 7. Mensis Sermo 8. c. 2. p Reuel 20. 5 6. The 2. doct q I say 42. 24 25. Hosca 7. 1 2. Vulueri vetusto et neglecto callus obd●citur et eo insanabile quo insensibile fit Bernard de Consider l. 1. c. 2. r Deut. 19. 5. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qua propter dicit Wherefore it saith not he saith that is the light mentioned in the former verse saith Awake thou that sleepest c. hence vve vsually say to those which lie long in bed in the day-time Awake arise for shame for the very day-light or Sun doth call you vp which interpre tation the very dependency connection of the words together with the 1 Thes. 5. 4 5 6 7 8. Rom. 13. 11 12 13. do fully warrant t For amina petrae vul●●ra Christi In his passer in●e●it sibi 〈…〉 〈◊〉 nidum vbi reponat p●llo● suos in his sec●lumba tutatur et circumuolat c. Bernard u 1 King 2. 28 x Iudges 15. 18. y Psal. 51. 17. z Gen. 2. 7. a Math. 9 20 ●2 b Mat. 4. 2. c Acts 1. 11. d Cant. 1. 4. e Rom. 12. 2. Question Answer f Manna absconditum est nomen novum est quod nemo scit nisi qui accipit Non illud eruditio sed vnctio docet nec scientia sed conscientia appraehendit Bernard de Conuersatione ad Clericos cap. 21. g Phil. 3. 10 Ephes. 1. 18 19 20. h Ezech. 36. 26 27. Iohn 3. 3 5. Rom. 12. 2. i Ephes. 1. 18 19. 20. 3. 7. 30. k Rom. 2. 1 14. Gal. 5. 16. l Ezech. 36. 26 27. 2 Cor. 5. 17 18. Psal. 51. 10. 1 Cor. 5. 7. m Rom. 6. 4. 1 Pet. 2. 1 2. n Isay 37. 3. o Obedientia ●ollis imperium nec dura ibi necessitate seruitur vbi diligi●ar quod iubetur Leo de Ieiunio 7. Mensis Sermo cap. 1. p Phil. 4. 13. 1. Vse q Quia lu●en cacis oculis non vident non oculorum ●utant esse culpam sea Soli● Hierom. Epist. 22. c. 13 1. r Math. 13. 55. s 1 Cor. 1. 18 2. t Heb. 11. 37 38. u 1 Cor. 11. 23 to 30. x 1 Cor. 1. 26 to 31. 3. y Iames 3. 2. z 2 Sam. c. 11. 12. a Math. 26. 69 to 75. 4. b Luke 7. 34. c Math. 9. 34. d Exod. 23. 1. e See Tertulli an Iustin Martyr Tatianus Arnobius in their Apologies for the Christians against the Gentiles f Prou. 17. 15 g Col. 3. 3. h Acts 21. 13. Reuel 12. 11. 2. Vse i Ephes. ● 4 5 6. k Ephe. 1. 15. Col. 1. 4. 1 Iohn 5. 1 ● l Ier. 25. 15 to 30. m 2 Sam. cap. 14. n Qui cum possit malum non impedit mali est act or potius quam qui id facit Thucydides Historiae l. 1. o Prou. 11. 18. p 2 Sam. 6. 10 11 12. q 1 Sam. cap. 5. 6. r 1 Pet. 2. 5. s Gen. 22. 14. t Zach. 12. 2 3 6. u Prov. 16. 7. 3. Vse x Leuit. 18. 5. y Iudges 8. z 2 Chron. cap. 1. to 8. a 1 Kings 11. 5. b 1 Kinges 11. 9. to the end of the Chap. c 2 Chron. 12. 5. * Verse 5. Thus saith the Lord Ye haue forsaken me therefore haue I left you in the hand of Shishak d Isay 36. 6. e 2 Chron. 20. 2.