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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09977	Life eternall or, A treatise of the knowledge of the divine essence and attributes Delivered in XVIII. sermons. By the late faithfull and worthy minister of Iesus Christ, Iohn Preston, D. in Divinity, chaplaine in ordinary to his Majestie, master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolns Inne.	Preston, John, 1587-1628.; Ball, Thomas, 1589 or 90-1659.; Goodwin, Thomas, 1600-1680.	1631 (1631)	STC 20231; ESTC S115069	220,964	434

have from Heathen men Quest. But this Question may now be made How should we know that these bookes which wee have as written by Moses that these are they that there is no alteration in them or supposititious prophecies put in Answ. You have the Iewes agreeing with the Christians who were enemies and the Iewes kept it exactly yet theirs agree with ours Object But how should we know that the Iewes are true Answ. They have testimony from the Samaritans and they were enemies to the Iewes and there being once a rent made were never reconciled againe yet in the Samaritan Bible there is no difference at all to any purpose Now adde to this the testimony of the Churches from Christs time downward still it hath continued so as in Eusebius and Baronius you shall see plentifull testimonies thereof The third Argument is from the Scriptures themselves if you consider but these three things 1 The majestie and plainnesse of the stile and the manner of the expressions a meere relation and no more In the beginning was the Word c. Where doth any booke expresse it selfe in a manner in the relation of any stories So as that it carries evidence from God so that Iunius reading the first Chapter of Iohn was stricken with an amazement by a kinde of divine and stupendious authoritie and so he was converted from Atheisme as himselfe said in his life 2 If you consider the purity of the doctrine If a man would deceive the world then the things that he teaches must needs be to please men but the Scripture is quite contrary it ties men to strict rules and therefore see how it is etertained and how hard it is for men to keepe it in the purity of the doctrine which is an argument it came from God If the Scriptures were delivered by men then either by good men or by bad if by holy men then they would speake the truth and not lye if by bad men then they would never have set downe such strict rules of doctrine that they must live by and which condemne themselves 3 Consider the an●●quitie of them they were before all other Heathen stories which will answer an objection namely why there is no more testimony from them of the Scriptures The answer is that when Scriptures ended their writings did but begin there being little use and trading of learning in those dayes but it seemes the Grecians were the first or rather the Chaldees but there were not so many bookes written then as afterward Now when all these things are considered we are brought to beleeve the Scriptures are the Word of God and you finde this in the Scriptures that there is a God that made Heaven and Earth then this begets faith and so By faith we beleeve as here saith the Apostle that there is one GOD. I confesse all this which hath beene said is not enough unlesse God infuseth an inward light by his Spirit to worke this faith but yet there is enough left in the Scriptures to give evidence of themselves THE FOVRTH SERMON HEBREWES 11.6 He that commeth to God must beleeve that God is c. THere is one reason more remains that is from the testimony of the Church doubtlesse it is an argument of great strength That so many generations since CHRISTS time and before have from hand to hand delivered it unto us and that so many holy men as the Martyrs were and as the Fathers were when they lived that these all gave testimony to this Scripture in all ages But yet we will adde something to it because the Papists have abused this and say they would have the truth of the Scriptures to depend upon the authority of the Church and not so much upon the testimony it hath received from all ages and generations they would have it to be such a testimony as the present Church gives of it because say they that can erre in nothing therefore not in this and therefore they say This is the Bible and the very Dictate of the Pope in cathedrâ with his Councell some say makes it so and you must receive it for Scripture upon this ground without any further inquiry But with us who doe not receive that conclusion that the Church cannot erre it is out of question that the Scripture doth not depend on the authoritie of the Church But yet we will give you this reason against it Aske that Church that Synod of men what is that which makes the Church to beleeve that the Scripture is the Word of God Surely they will give the same answer that we shall deliver vnto you that it could be nothing else but the Scripture it selfe which therefore must needs be of greater authoritie than the Church it selfe for the declaration of themselves and the Scriptures manifestation of this argument be of more force than the authority of the Church as the cause hath much more strength than the effect Againe the Church hath no authoritie to judge of the Scripture till it be knowne to be the Church which cannot be but by the Scripture Moreover the Scripture hath a testimony more ancient than the authoritie of the Church and therefore cannot receive its authoritie from any the Scripture being the first truth it cannot be proved by any other it is the confession of their owne Writers that Theologia non est argumentativa Theologie is not argumentative to prove its owne principles but only our deductions out of it As also they say we cannot prove the Scriptures probando sed solvendo by answering and resolving objections made against it In all other things you see it is so as the Standard that being the rule of all cannot be knowne but by it selfe the Sunne that shewes light to all things else cannot be knowne by any other light but its owne so the Scripture that is the ground of all other truths cannot be knowne but by the evidence of those truths that it carries in it selfe We have onely this word to be added more concerning the Scriptures You shall observe this difference betweene the Writings of the Scripture that were written by holy men inspired by the Holy Ghost and all mens Writings in the world In mens Writings you shall see that men are praised and extolled something spoken of their wisdome and of their courage and what acts they have done there is no story of any man but you shall finde something of his praise in it but you shall finde the quite contrary in the Booke of God there is nothing given to men but all to God himselfe as Moses David Paul and all the Worthies in the Scripture you shall finde nothing given to them But of David it is said that he walked wisely because the LORD was with him it was not his owne strength so when they had any victory it was not through their owne courage or stratagems that they used but the LORD did give their enemies into

their hands And Paul that was the meanes of converting so many thousands he ascribes nothing to himselfe but it was the grace of GOD that was with him So Samson was strong but yet he had his strength from God and therefore this is an argument that the Scriptures were written by holy men inspired by the Holy Ghost Seeing we have such just ground to beleeve that there is a GOD that made Heaven and Earth and that this word which testifies of him is indeed the word of GOD. This use we are to make of it that it might not be in vaine to us it should teach us to confirme this first principle and make it sure seeing all the rest are built upon it therefore we have reason to weigh it that we may give full consent to it and not a weake one Object But you will say this is a principle that needs not to be thus urged or made question of therefore what need so many reasons to prove it Answ. Even the strongest amongst us have still need to increase our faith in this point and therefore we have cause to attend to it and that for these two reasons Because these principles though they be so common yet there is a great difference in the beleefe of the Saints and that with which common men beleeve them the difference is in these foure things both of them doe beleeve and they speak as they thinke yet you shall find this difference A regenerate man hath a further and a deeper insight into these truths he gives a more through and a stronger assent to them but another man gives a more slight and overly assent that faith with which they beleeve them is a faith that wants depth of earth therefore if any strong temptation comes upon them as feare of being put to death c. they are soone shaken off and doe often fall away when they are put to it they shrink away in time of persecution for their faith wants depth of earth that is the assent they give to the Scripture is but an overly and superficiall assent it doth not take deep root in their soule and therefore it withers in time of temptation they doe not so ponder them as others doe and therefore they are not so grounded in these first principles as others are though they have some hold 〈◊〉 yet not so great a hold as the godly have So as they are not so firmely established so grounded in the present truth they are not so rooted as the Saints are That which breeds this assent in them is but a common gift of the Holy Ghost but that with which the Saints beleeve them is a speciall grace infused wrought by the Holy Ghost now that which hath a weaker cause must needs have a weaker effect that which is wrought by a common cannot be so strong an assent as that which is wrought by an infused habit of the Holy Ghost therefore the faith of the Saints is stronger than the faith of the wicked The Saints the regenerate men build their hope comfort and happinesse upon the truth of these principles as that there is a GOD that rules Heaven and Earth and that the Scriptures are his Word and whatsoever is in them is truth they build all upon these therfore if any doubts arise they can never be at rest till faith hath resolved them and wrought them out with another man it is not so he takes these things upon trust and beleeves them as others do but he doth not much trouble himselfe about them and therfore if any doubts come against them he suffers them to lye there and goes on in a carelesse manner But with the Saints it is not so they building their hope upon them doe therefore resolve to suffer any thing for God they will be content to lose all for Him if occasion requires and therefore they are upon sure ground but the other they doe but receive upon trust and therefore they doe not cleave to him in that manner that the Saints doe Regenerate men have a lively and experimentall knowledge that there is a GOD and that the Scriptures are his Word from the communion that they have had with this God and from the experience they have had of the truths delivered in the Scripture They know very well and that experimentally what difference there was betweene what they were once and what they are now what it is to envie the Saints and what it is to have an affection of love to them they know the time when they slighted sinne when they made no reckoning of it they know againe the bitternesse and sorrow of sin when the commandement came and shewed it unto them in its colours they know a time when they judged perversely of the wayes of God when they had a bad opinion of them and how now they are changed besides they know how that once they did admire and magnifie worldly excellencie and preferment but since they were inlightned their opinion is otherwise I say they know all this experimentally Take the whole worke of regeneration they know it in themselves and so for God himselfe as hee is described in the Scriptures such have they found him to themselves Now where a man doth know things thus experimentally it is another kinde of knowledge than that which is by heare-say so that though there is a beleefe in them both yet there is a great difference betweene them We must labour to confirme our faith in these principles because they are of exceeding great moment and consequence in the lives of men though they seeme to be remote yet they are of more moment than any other as of a house you see a faire top but yet the foundation is of more moment and that cannot be seene the streames are seene but the Well-head cannot so all the actions of the lives of men are built upon these principles and as they are more strongly or weakly beleeved so have they more or lesse influence into the hearts and lives of men As take a man that beleeves fully that there is a GOD and that the Scriptures are his Word this breeds an unresistable resolution to serve and please him notwithstanding all oppositions he meets with Take the greatest things that use to daunt men as take a man that is to die if he considers that there is a God with whom he is to live for ever what is death then no more than the stones flying about Stevens eares when he beheld the heavens opened so when men speake against him and slander him when they scoffe and revile him and trample upon him yet if God be with him he can boldly say I care not for mans day nor for the speaking against of sinners he is not moved a whit with them they passe away as a vapour that moves him not so when hee sees the current of the times to runne against him yet when he

Consider that although a lust left at liberty when God hath taken off the chaine and suffers it to doe what it will doth contract more guilt and doth indeede more hurt to mankind yet he that hath a heart as full of lust and filthinesse is no lesse abominable and odious in Gods sight Take a wolfe that runnes up and downe and kills the sheepe that wolfe is abominable and every one cries out against him but a wise man that sees a wolfe tyed up in a chaine hates that as much as he did the other for he knowes that he hath the same nature and would doe as much hurt if he were let loose So we may say of men whose hearts are full of lusts God it may be hath tyed them up so that they breake not forth yet these lusts are abominable and hatefull in his sight though they doe not so much hurt nor breake so many commandements Therfore let them consider this that live under good families good Tutours or in good company cōmonly they are as wolves tied up they cannot break forth so into outward acts it may be they are restrained by reason of some bodies favour that they would not lose or the like but yet they give way to the spirit within that rangeth and lusteth up and downe and this is therefore defiled in Gods sight Consider that these lusts of the Spirit are full of the spawne and egges of sinne that is they are the mother sinne it is pregnant with actuall sinne Iam. 4.1 From whence come warres and fightings among you come they not hence even of your lusts that warre in your members Concupiscence is but as the lust of the Spirit which concupiscence is full of actuall sinnes and brings them forth when occasion is given Iam. 1.15 And therfore it is more hated than an act is which is but one which hath not so much spawne in it and therefore you ought to cleanse your spirit from this pollution Quest. But how shall we doe this to get our spirits thus cleansed Answ. 1 You must search out the pollution of the spirit For the spirit of a man is a deepe thing and hidden full of corners and cranne a lust and pollution will easily hide it selfe in 〈◊〉 therefore thou must finde it out and confesse it Doe as David ●●d goe to God and say Lord search and try me see if there be any wickednesse in me as if he should say if I could I would search my owne heart but I cannot doe it enough therefore doe thou come and doe it I will open the doores as a man useth to say to the officers that come to looke for a traytour Doe you come in and search if there be any here I will set open my doores so faith David here So when a man would cleanse his heart from the pollutions of his spirit let him doe on that manner remember that to hide a traytour is to be a traytour himselfe therefore labour to finde it and when it is found confesse it to the Lord and lay a just weight upon it What though it never breakes forth into outward actions say to the Lord O Lord I know that thou lookest to the spirit and art conversant about it to have a polluted spirit is an abomination to thee This is a thing that we would doe and wee are oftentimes to blame in this in our prayers for we confesse our actuall sinnes and doe not confesse the pollution of our spirits to the Lord. Quest. But you will say We would faine have some directions to finde out this uncleanesse of our spirits Answ. Consider what ariseth in thy spirit when it is stirred at any time and there thou shalt finde what the pollution of the spirit is Set a pot on the fire and put flesh into it while it is colde there is nothing but water and meat but set it a boyling and then the scumme ariseth It is a similitude used in Ezek. 24.11 12. I say observe what ariseth in thy spirit at any time whē there is some commotion when thy spirit is stirred more than ordinary now every temptation is as it were a fire to make the pot boyle any injurie that is offered to us this makes the scumme to arise now see what ariseth out there and when any object comes to allure thee to sinne see what thoughts arise in thy heart as the thoughts of profit or preferment so that when such an opportunity comes it stirres the spirit and sets it on boyling consider what then ariseth in thy heart and thou shalt see what thy spirit is And that which thou art to doe when thou findest it is to confesse it to the Lord and suffer it not to come into outward act cast it out suffer it not to boyle in Ezek. 24.13 When thou hast done this thou must not stay here but thou must labour to loathe and hate that pollution of spirit There are two things to be hated by us the sinne that we looke upon as a pleasant thing but there is besides thy inclination to that thing and that is the pollution of thy spirit and that thou must hate and loathe thou must not onely hate the object that is offered to thee but thy selfe also and the uncleanesse of thy spirit Thus it is with every one whose heart is right Ezek. 36.21 that is when a man begins to looke upon his sinne and see the pollution of the spirit in it he begins to grow to an indignation against it as that is the fruite of godly sorrow 2 Cor. 7. he findes his heart so disposed that he begins to quarrell with his heart and to fall out with it and to say What have I such a heart that will carry me to sinne that will not onely carry me to sinne but to hell Hee begins to loathe himselfe hee would not owne his owne selfe if hee could hee would goe out of himselfe he is weary of his owne heart such a hatred and loathing thou must have of this pollution of spirit that is in thee And this thou shalt doe if thou wilt but consider what evill this pollution doth bring thee and what hurt filthinesse hath done to thee a man can hate the disease of the body and cry out of it and why should not men doe so of the soule It is our sinne that is the cause of all evill it is not poverty or disgrace or sicknesse but it is sinne in thy poverty sinne in thy disgrace sinne in thy sicknesse so that if a man could looke upon sinne as the greatest evill and that doth him the greatest mischiefe he would hate that above all things And here remember not onely to doe it in generall but to pitch thy hatred chiefly upon thy beloved sinne Be ready to say in this case as Haman of Mordecai what availeth it me if Mordecai yet live If we could do so with our beloved lusts and come to such a hatred of

learning and gifts and eminency and praise that followes it Another hath his heart so wedded to a convenient house wife children companions c. that if any of these be taken away he is dead in the nest Not to speake of their vaine base distempered affections they must have a hundred things their fancy is infinite and all must be to their minde or else they are still complaining Now the more things a man needes the more compound and lesse simple he is as I may so say and consequently the weaker he is and more apt to be hindred more apt to be hurt and disquieted because if you touch any of that multitude of things upon which his heart is set he is presently troubled which is more easily done as the things are more upon which his affections are placed but he is best who is come to that selfe-sufficiency of minde and to be content with that simplicity of condition that he can say of any of these things I can live by them and without them I can live without liberty I can live without friends I can live without sports and pleasure without worldly credit and esteeme without wife and children without riches without conveniency of aire garden orchards This is the condition that wee should labour to grow up to and the neerer wee grow up to it the better wee are and the safer is our condition Object But will not you have us to use such things Answ. Yes but not to bee wedded to them but so weaned from them that you may use them as if you used them not whereas there are some that have their hearts so glued to them that it breaks their hearts when they have their friends or children or estates or credit faile them or if they bee hindred from their liuings pleasure and conueniences but hee is in the happiest and best condition who can live alone and can bee content with God alone that can fetch so much comfort and helpe from him that hee can hee without friends and companions without wife and children and if hee be put into a country towne farre from all sutable acquaintance yea if he be shut up in a close prison yet he can walke with God and doe as Paul and Silas have his heart filled with joy and peace through believing This is the safety and strength of a man For even as the body the more sicke it is the more helpes it needes and the lamer it is the more props it must have one for his arme another for his legges another for his back whereas a stronge man can walke upon his owne legges hee needs noe other helpe even so the soule the more sicke and lame it is the more it needs but he which hath a strong inward man which is in health let him have GOD and shift him from vessell to vessell from condition to condition let him bee stripped of all yet hee can goe upon his legges and can live without all So saith the Apostle Pàul Phil. 4. I have learned in what estate soever I am therewith to bee content that is riches or not riches honour or not honour yet his minde had a bottome that he could stand alone and bee happie without them Thus I say the more a mans affection is inlarged to a multitude of things the weaker hee is and more subject to bee disquieted by any thing but the more his minde is contracted and gathered into a narrow compasse and content with a greater simplicity of condition the safer and stronger hee is and lesse subject to bee disquieted by any creature because let come what will come whatsoever condition hee is put into he hath a bottome to stand upon he hath some thing to comfort his heart Object But how shall a man get his minde to such a frame Answ. You shall have a meanes prescribed in 1 Tim 6.6 Godlinesse with content is great gaine that is godlinesse is alwayes joyned with contentment it is alwayes the cause of contentment and therefore great gaine So then be a godly man that is make thy heart perfect with GOD serve and feare him alone be content with him alone for your portion he is All-sufficient his communion will breed contentment and satisfaction enough to thy heart so that thou shalt be able to live with a very slender outward condition And this is the onely meanes to have the minde drawne from these things that other men are so glued to and that is to labour to be content with GOD alone to serve and feare him to grow up to him more and more for hee is All-sufficient there is no such way in the world to contract the minde as to have GOD to be knit to him to serve and feare him and to be assured of his favour and love in all conditions Beloved what a miserable thing is it to have such changeable happinesse for a man to be so dependent upon many things which are so exceeding mutable Therefore it should bee our wisedome to bring our mindes to be content with a narrownesse or scantnesse or simplicity of condition to let the minde be drawne into as narrow a compasse as may be and so to come as neere to this excellency of GOD as our present humane condition will well permit us Vse 2 2. Seeing it is said Be perfect as your heavenly Father is perfect holy as he is holy and good or kinde to the evill as he is causing the raine to fall upon them and his Sunne to shine upon them So upon the same ground we may say Be simple as he is simple that is you must labour to grow up to a simplicity of minde and such a simplicity as is in almighty God you cannot reach too but to have a heart immixed to bee cleansed from drosse as the gold is you should labour to get this simplicity of minde a thing often commended in scripture What this Simplicity is wee have briefly touched heretofore and we will now open it to you more fully There are two things required to simplicity or singlenesse of heart 1 That the heart looke but upon one single object 2 That it bee so cleansed from all admixture of sinfull affections that the frame of it may bee fitted to doe so For the first I pray you marke that in Iam 1.8 A double minded man is unstable in all his waies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By a double minded man there is meant one whose minde hangs betweene a double object so that he knowes not which of the two is more eligible his minde is in an even ballance where neither scale doth praeponderate On the contrary he is a simple or a single hearted man who is not thus divided betweene two objects but he so resolveth and pitcheth upon one that hee subordinates all the other to it As for example a double minded man hath an eye to GOD and his credit to GOD and his pleasure to GOD and his friends he would faine

torches appeare to be nothing when wee looke upon the Sunne so if we could consider aright of the greatnesse of God all the faire speeches of men would be as nothing Now the way to get this magnanimity is to beleeve this greatnesse of God and to consider that wee are the sonnes of God and heires of heaven the cause of this pusillanimity is the want of faith If wee did beleeve that we were the sonnes of God and did beleeve that GOD would be with us that he was so great a GOD and that hee did stand by and second us we should not be so fearefull as we are Therefore strengthen your faith that you may have your mindes inlarged that so you may walke without impediments and be perfect with him as it is said of Abraham that hee was perfect with God in all his wayes FINIS THE SIXTEENTH SERMON EXOD. 3.13 14. And Moses said unto God Behold when I come unto the children of Israel and shall say unto them the God of your fathers hath sent mee unto you and they shall say unto me what is his name what shall I say unto them And God said unto Moses I AM THAT I AM c. Answ. IF you aske the question Quest. How a man shall come to this greatnesse of mind what rise it hath from the greatnesse of God I answer First it ariseth thus from it When a man considers that GOD is so exceeding great and that hee hath interest in him that will make him to despise all other things as small things in comparison of him Indeed if GOD was great and we had no interest in him then there was no cause why wee should take to our selves this magnanimity upon any such ground but seeing that he is so great and that his greatnes shall be improved to our advantage what addition can any thing else make unto us You shall see that Paul raised his heart upon this ground Phil. 3.8 considering the priviledges that hee had in Christ this makes him to account other things as nothing Hence in Iames 1.10 Let him that is of a high degree rejoyce in that hee is made low that is let him rejoyce that hee is inabled to looke upon his riches which he did so highly magnifie before to thinke them as nothing but as fading flowers let him rejoyce in it because now he is made a greater man because he seemes too bigge for them they are no such things as before he thought them to be not that they are made lesse but because he is exalted and lifted above them Secondly so likewise there is a rise for it in this regard because he is able to defend us and protect us and beare us out against all opposition You see that men looke great because they have got great men or Princes to beare themselves upon But when men consider that they have the great God on their side to beare themselves upon why should not they have great mindes Thus Moses Hebr. 11. regarded not the wrath of the King because hee did see that GOD that was invisible that is when he considered GOD in his greatnesse the King and his wrath were nothing to him So that the way to get this magnanimity is to beleeve that GOD is our GOD and according to the greatnesse of a mans faith such will be this greatnes and magnanimity of minde that we commend to you Saul when he was a King had a new heart and a new spirit because when he beleeved in earnest that he was a King he looked upon things after another manner he had other thoughts and other affections than he had before and so would any man else if he were advanced from a meane estate to a kingdome And if we did beleeve that wee were the sonnes of the great God of heaven and earth wee would have great mindes therefore the stronger our faith is the greater our minde is Onely this is to be added that this faith must not be in the habit onely in thee but it must bee exercised and renewed continually there must not be onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the actuall use of it And were that which GOD said to Abraham I am thy exceeding great reward were this beheld of any of us that GOD is so great and that this greatnesse is our exceeding great reward then all other rewards would seeme but small things You shall see what David did upon this ground in Psal. 27.1 The Lord is my light and my salvation whom shall I feare the Lord is the strength of my life of whom shall I be afraid See here are two things First he considers that GOD is his He is my salvation Secondly he considers the greatnesse and strength and power of God and from thence he drawes this conclusion whom shall I feare For in thee doe I trust that is in this power and greatnesse of GOD and the interest that I have in him Psal. 46.1.2.3 GOD is our refuge and strength a very present help in trouble Therefore will we not feare though the earth be removed and though the mountaines be carried into the midst of the Sea though the waters thereof roare and bee troubled and though the mountaines shake with the swelling thereof that is when GOD is seene in his greatnesse when we looke vpon him and beleeve him to be such a God and that we have interest in him in the greatest trouble and confusion that can befall vs though the earth be shaken and the mountaines cast into the midst of the Sea yet the minde will not be shaken but still remaines the same They beare out all because they have a great God to beare themselves vpon who will protect and defend them vpon all occasions Vse 2 If GOD be so great and infinite as he is hence we should learne to feare him and to tremble at his word A great and potent enemy men will feare therefore this is one use that we are to make of the greatnesse of GOD that his wrath is exceeding great and so is his goodnesse and both are to be feared Wee ought to feare his wrath lest it come upon us and his goodnesse least we loose it for he is a great God and his wrath is able to crush in peices and to consume us as he expressed it when hee put forth but some part of his strength as when he consumed them with their Censers even the company of Corah Dathan and Abiram Who can dwell with everlasting burnings as if he should say he is a great God who can come neere him who can converse with him how shall men deale with him Some of them there made an evill use of it but we must learne to make use of it for our owne advantage to take heed how we provoke him for is it a small thing to have the great God of heaven and earth our enemy Let them consider this that live without GOD in the world