nor forsake thee And so leaving what I have said to your further consideration I come to a third use that seeing godlinesse is such a powerfull thing as you have seene therefore you would take heed how you deceive your selves with fond desires and purposes that have no power no force in them so as to think that they will serve the turne 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 Tarrie yee in the Citie till yee be endued with power from on high as if our Saviour Christ should have said If yee goe presently into the world yee will not be able to goe through with your works stay therefore with fasting and prayer till you have received power from on high to carrie you through for new purposes in a man that returnes to his old nature are like new wine in old vessells they will break the vessells and be too bigge 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 carnall for as the soyle must be sutable to every creature or else it will not live so likewise you will never be able to performe these purposes In the first place therefore labour to get new hearts as the bottome of these purposes which may be as the root to give sap to them for then they will live and grow in you when there is a soyle to sute with them Secondly get power in beleeving 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 hee should rather have wrought them there than any where else both for his owne honour and the good of his Country-men no place then was fitter for that than it yet there he works few or none and the reason was because of their unbeliefe they beleeved not so that it is the want of faith that holds Gods hands from strengthening you you will not I say beleeve God who hath sworn and it is not an idle oath that hee would grant that wee should serve him in godlinesse and holinesse all the dayes of our life When the widow came to Christ to be healed of the issue which she had many years it is said that vertue went out of him to heale her because she beleeved and though it have bin a disease of never so many yeares yet if he say Be ye whole it is no matter what the disease is so God be the Physician and therefore beleeve Thirdly pray and furnish your selves with all the graces of the spirit not only goe about things but maintaine a stock fill the cisterne 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 doe not take ayme at your selves 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 doe not whet your soules every day Fourthly and lastly if this be true that many are partakers of the forme that have not the power of godlinesse that when we come to looke on the faces of our Churches we finde the forme in many but if we come unto their dealings and carriages in private ye shall scarce finde the power it 's as rare as the other is frequent in their profession indeed there is a forme but yet ye shall finde religious servants as idle as others and wives as stubborne as others husbands and masters as like Lyons 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 your selves herein for the Kingdome 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 kingdome of heaven but hee that doth the will of my Father c. Be not then children in understanding for to take counters for gold lay not out your money for counterfeit things be not fooles to take paines and yet not have your turnes served Let me speake unto you as Iames doth If you say yee have faith and not works can your faith save you I say if you have the forme of godlines and not the power will that save you if you would not be deceived then examine your selves First of all if thou dost more than nature see that thou beest not the same man thou wast that thou standest not up in the same troupe thou didst if thou dost thou hast no more but the forme of godlinesse in thee for if thou hadst it would turne thy nature and add wings unto thee making thee soare higher than nature I am able through Christ that strengthens me and that not to doe some things but all things He sayes not I doe purpose or desire but I am able to doe all things c. Those therefore that are able to stand against some lusts that are against their dispositions but not against all are weake and have not this power in them It may be thou art able to serve God when thou art poore but what art thou when the world comes in upon thee thou art able to abstaine from sinnes by nature but godlinesse as wee say of Physick helps when nature failes and as a naturall man with his sight sees farre but with an Optick glasse 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 summe Art is required so though thou mayest doe many things by nature yet when godlinesse comes it helps out in things wherein nature failes as Sampson could doe many ordinary things by his owne strength but when hee came to take downe or carrie away the gates of a Citie and to pull downe 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 forme as well as those that have the power but how are they distinguished the dead beare no fruit and therefore as Iohn said Every tree that bringeth not forth good fruit God puts the axe to it and so the three grounds did not bring forthfruit Examine therefore your selves whether ye be full of fruit or no whether ye abound in good duties or no and doe
SVN-BEAMS OF GOSPEL-LIGHT Shining clearly from severall Texts of Scripture opened and applyed 1. A heavemly treatise of the devine love of Christ. 2. The Christians freedome 3. The deformed forme of a formall profession 4. Christs fulnesse and mans emptinesse By IOHN PRESTON Doctor in Divinity Chaplaine in ordinary to King Iames Mr. of Emanuel Colledge in Cambridge and sometimes Preacher at Lincolnes Inne LONDON Printed for IOHN STAFFORD and are to be sold in Bracke Horse Alley 1644. A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST Shewing 1. The Motives 2. The Meanes 3. The Markes 4. The Kindes thereof Delivered in five Sermons by IOHN PRESTON Doctor in Divinity Chaplane in Ordinary to his Majestie Master of Emanuel Colledge in Cambridge and sometimes Preacher at Lincolnes Inne MATTH 22. 37 38. This is the first and great Commandement thou shalt Love the Lord thy God with all thy heart LONDON Printed by Thomas Paine for Iohn Stafford in Chancery Lane over against the Roules Anno Dom. 1640. The Names of Doctor Iohn Preston his Severall Treatises 1. A Treatise of the Attributes of God containing 17. Sermons upon divers Texts 2. Foure Treatises viz. 1. A remedy against Covetousnesse upon Coloss. 3. 5. 2. An Elegant and lively description of spirituall life and death upon Iohn 5. 25. 3. The Doctrine of selfe dentall upon Luke 9. 23. 4. A Treatise of the Sacrament upon 〈◊〉 Ioh. 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 Saints 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 Brestplate of Faith and Love containing 18. Sermons upon three severall Texts viz. Revel 1. 17. 1 Thes. 1. 3. Gal. 5. 6. 8. Five Sermons Preached before his Majestie viz. 1. The New Life upon 1 Iohn 5. 15. 2. A Sensible demonstration of the Diety 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 sorrowfull 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 livelesse life A Treatise of Vivisication 10. His Remaines containing 3. excellent Treatises viz. 1. Iudas's Repentance 2. The Saints Spirituall strength 3 Pauls Conversion 11. The Golden Scepter with the Churches Marriage being three Treatises in one volume 12. The Fulnesse of Christ upon Iohn 1. 16. 13. A Heavenly Treatise of the Divine Love of Christ in Five Sermons upon 1 Cor. 16. 22. A briefe Collection of the principall heads of these five insuing Sermons Sermon the first THe explanation of the two words Anathema and Maranatha fol. 2. Doctrine 1. That to love the Lord Iesus is so necessarily required of us That he is worthy to be accursed that doth it not fol. 3. What Loue is in g 〈…〉 ill ibid. How this Love dot 〈…〉 w it selfe ibid. Five kindes of Love 4. Three qualities of love 5. What this Love of the Lord Iesus is It is a holy disposition arising from faith whereby me cleave unto the Lord Iesus 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 Iesus 11. 12 Vse 1. It is a great sinne not to love the Lord Iesus Christ. 12 An Objection answered 14 Five true signes of this Love of the Lord Iesus 15 Sermon the second Vse 2. Try whether what you doe is out of Love 19 Five notes of tryall of this Love of the Lord Iesus 21 Sixe Objections answered 30 31 32. Sermon the third Five notes more of the triall of the Love of the Lord Iesus Christ. 37 Divers Objections therein answered 38 Vse 3. To humble our selves for want of that Love 33 Eight reasons why wee ought to love the Lord Iesus 44 Divers Objections thereunto answered 45 46 47 48 49. The fourth Sermon Vse 4. The 4. Vse is to exhort us to love the Lord Iesus 53 Five advantages which doe arise from the Lord Iesus 54 Foure meanes to be used to strengthen our Love in the Lord Iesus 60 Diverse Objections therein answered 61 to 67. Sermon the fift The kindes 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 Iesus 82 Three Objections answered 83. 84. 85. 86. A Soliloquy of the devout soule to Christ panting after the love of the Lord Iesus 89. To the Reader of these pious and plaine Sermons Grace and PEACE CHristian Reader it was an old complaint of an Heathen that the noise of the old Philosophers opinions did hinder their dung-hill gods from hearing their prayers And it is no very new complaint of a Christian that the many idle subtleties of the Schoole have so drawn up Divinity to the highest pegge 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 hee is dead saw it with both eyes Therefore though he was no small master in subtleties yet all his thoughts were bent to draw them downe from the floating braine to the feeling heart that his hearers might be better brought to know and doe 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 himselfe in the thornes of speculation How high might hee have flowne in the curious extracts of every word of this Text But he that delighted to speake ten words to edification rather then ten thousand that could not pierce every ordinary braine contented himselfe to fill up deepe foards to make them passable and to wade the sweete and shallow streames of the love of the Lord Iesus He might from hence have set himselfe upon the mount of cursings and showred downe worse then fire and brimstone upon delinquents but the meeknesse of his spirit carries him up to the mount of blessings to learne good soules through death to finde life through threatnings to meete with comforts Hee being lifted up by the Divine love of Christ doth describe love and our love to Christ He soares to the equity and necessity of it He rests not before he have given you the meanes motives markes
gaines qualifications and obiects of this love How faine would he have thee love the Lord Iesus that thou maiest avoid the curse and enioy the blessing Hee knew nothing more necessary for a good Christian then this love First he must be a Christian by faith next hee must live a Christian by faith and love too Hee can doe neither without the love of Christ to him and this hee can not have but in his time hee shall have faith in Christ and love to the Lord Iesus There is neither thing nor love in all the world more comfortable to a good man then this Sinne presseth hard downe and pulls him back from heaven Satan baites both the hands and hookes of the world prosperity and adversity to entangle him Death brings him downe to the bed of darkenesse the land of oblivion and laies him up as a despised lumpe But if hee have this love when all vanishing bubbles flie away this mounts him up into the bosome 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 bosome of God though it bee shed abroad and runne through the channels of our hearts on earth yet with a willing motion it mounts up to Christ againe and carrieth us along with it in despite of stormes Where we love we live where wee love we desire to be and God hath so ordered that this appetite shall not be in vaine And as for other Loves see whether the Love of the Lord Iesus doe not surpasse 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 hee knowes better the love of thy heart then thy selfe Thou maist 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 sweete for him yea he careth for thee in all thy wayes Thou canst lose nothing by it no not thy heart which though it goe out to him and he keepes it yet hee gives it to thee againe and that better then 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 wouldest when thou hast need thou canst not speake to them so often as thou wouldst neither doe they harken to thy words as thou couldst wish But love thy Lord and hee is with thee alwaies to the end of the world Thou maiest speake 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 bee something in them which may bee vexations unto thee in the issue there may lye a snake under the greene grasse a filthy loade under a sweet flower and a worme in the heart of a defired apple But love thy Lord and he will reveale the mystery of Godlinesse and his hidden secrets of truth unto thee according to his word yea thou shalt see that nothing but that which is glorious in it self 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 alwaies think and dote upon them But love thy Lord and hee bringeth into thy heart and conseience peace which passeth all understanding The more thou lovest him when thou prayest the more hee gives thee to thy selfe yea the more he gives thee to himselfe and fills thee with holy comfort Love otheâ— 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 seeke at thy hands a profit and gaine to themselves or else they perish in thy love They will take advantage upon thy love to worke upon thee for their owne perfections But love thy Lord and hee seekes thy profit and perfection he alwaies endures to glorifie himselfe in doing thee good Love other things and most times they will deceive thee they are often lyars variable and inconstant But love thy Lord and thou shalt be assured hee is most true and unchangeable and thou maist build upon him that hee will not faile thee nor forsake thee Love other things and ofttimes they cause griefe and heavinesse and so doe highly displease thee But love thy Lord and it banisheth feare 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 maist bee assured that he answereth thee with the same yea with better for hee cannot but love a blessed child of the begetting of his owne will By how much more excellent this love is then the love of all things else by so much the more must thou presse to enjoy and practice it Every thing naturally desires that which is best for it If it have it not it is from the errour about the object or the miscariage of the appetite That therefore thou maiest faile 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 tendred unto thee If thou reapest benefit by them give glory to God who would not have this lampe 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 proceede from the love of thee in Christ in him who desires thy prayers that hee may love the Lord Iesus 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 Iesus Christ let him bee Anathema Maranatha Let him bee had in execration or let him be excommunicated unto the death THese words have little dependance on the words before going which are these The salutation of me Paul with my owne hands It was the custome of the Apostle that the Church might not deceived with counterfeit Epistles to set his name to those hee wrote And that he would not doe alone but did alwayes adde some gracious sentence as commonly this The grace of our Lord Iesus
Christ be with you all And there he addes that sentence which so suits with the spirit and mind of S. Paul that it might easily shew it to be S. Pauls Epistle a man so abounding in the love of the Lord as hee is zealous against such as love him not We shall finde in al S. Pauls preaching that faith and love were that which he drave 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 bee their aime Aâ—d so people are taught hence what to doe they must water these two roots well and then the branches will flourish Our wisedome should bee to looke to these for these being strong all will be strong If these bee weake all will be weake If any man love not the Lord Iesus let him bee 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 speciall thing unto you now at the closing up of my Epistle I know nothing better then this Love of the Lord Iesus And there are two reasons why you should love him first ye were in a miserable and accursed condition if you doe it not And the second is from the object you are to love he is the Lord and so may well challenge your love Iesus 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 originall Anathema Maranatha The word Anathema signifies the separatioÌ„ of a thing unto destruction Maranatha is a Syrian word signifying cursing takeÌ„ from the Hebrew root and signifies more then Anathema The Apostle doubles this curse to shew the greatnes of the punishment It is a great punishment which he would expresse in two languages The generall doctrine we will observe from these words is this That to love the Lord Iesus is so necessarily required of us that hee is 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 shew what love is in generall Secondly what this love of the Lord Iesus is to shew which there will bee showne how it is wrought And thirdly how they come to bee 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 of man whereby it turnes and inclines to some good which it apprehends to bee agreeable to its owne nature The Will is carried to nothing but that which is apprehended to bee good Now this love is a principall act of the Will and it must bee an agreeable good to him whose Will inclines unto it for an envyous man may confesse the excellencies of another man but hee hates them he suffers by them they seeme not to be an agreeable good to him And this may bee illustrated by the contrary Hate is that whereby a man turnes from a thing which he apprehends contrary to himselfe This Love shews it selfe in two effects first it desires the preservation of what it loves that it may be kept safe secondly it desires Vnion with it that they may draw neerer one to another That you love which you desire may bee yours with which you desire conjunction Now sometimes a thing may bee neerer sometimes too far off therefore it desires such a neerenesse as may stand with its convenience And this is common to all love if you love a Glasse you will take care that it bee kept cleane and whole and for your use so if you love a Horse you will take care that he bee well and in good case and that he be yours The same we see in the love of a Father to his Sonne of one friend to another This is the nature of Love Now Hate contrariwise desires the destruction of that which is hated that it may bee taken out of the world and if that cannot bee it desires separation from it as far as may bee And thus you have seene the nature of Love in generall Now there are divers kindes of Love There is a Love of Pitty wheÌ„ you desire the preservation of a mans person and the removing of some ill quality As our Saviour mourned in Spirit for the hardnesse of their hearts hee did pitty them and yet was angry with their sinne There is a Love of Desire when a thing is dered to bee kept safe for our use And this is for the inferiour faculties as the sigh loves a pleasant object should be continued There is a Love of Complacence when wee looke on a thing in which all the faculties are pleased not onely the inferiour but the superiour as the Minde and the Will There is a Love of friendship when a man loves where he is loved again when love is reciprocall there is an intercourse of Love There is a Love of dependance when wee love him on whom we depend and thus we love God when wee looke upon him as on whom all our good depends so that we love him more than our selvs because our good depends upon him more than on our selves Wee will adde the qualities of Love there is a naturall 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 it selfe good no otherwise than directed on a good object There is a sinfull Love arising from sinfull habits which seeke things convenient to it As nothing is better than love on a right object so nothing worse than love on a wrong object As naturall Love puts us in the condition men so this sinfull Love makes men worse than beasts and equals them with the Divell There is a spirituall Love arising out of holy qualities which seekes an object agreeable to it And this makes a man above a man and in some sort equall with the Angels Men are as they love GOD judges us by our affections wee are judged by what we love He that loves wickednesse is truly a wicked man he that loves holinesse is truely holy This foundation that wee have laid though it may seeme somewhat remote yet ye shall find it of use to hold up this building before wee have done with the point The sâ—cond thing that wee have to declare is What this love of the Lord Iesus is Now the best way to shew what this is is to shew how it is wrought now for the working of it there must be two Antecedent things which
accursed unto the death This cannot bee altered it is the Word of God aske then thy selfe this question whether thou lovest the Lord or no And put not your selfe 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 keepe in with him to have communion with him Dost thou then feele that thou art never well but when thou art with him and yet dost thou not love him Dost thou walke with God as 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 dilligent and laborious you will never leave till you get neere him whom you love no labour will be tedious to get his favour many yeeres seeme a few daies to Iacob to serve for Rachel because he loved her Againe Love is not of a deferring nature but is impatient of all delayes Againe Love is content with it selfe it doth not need to be hired to love Amor est sibi ipsi dulce pabulum it carries its meate in its owne mouth If you love the Lord Iesus you would not aske what wages you should have to love him Againe Love is a strong impulsive quality it carries you on impetuously unto the Lord it is a fire that breakes through thicke and thinne so that he that loves cannot sinne wilfully if hee would hee cannot but obey hee cannot doe any thing against the Gospel he must doe all things for it The Love of Christ constraines me saith S. Paul 2 Corinthians 5. Looke how a man is carried with a strong streame or by a strong man whom hee cannot resist so his love compelled him I preach and preach and men thinke mee mad but I cannot but doe it the love of Christ constraines me and as it constraines me so there is nothing more different than constraint and not to doe 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 center you would doe no otherwise So endeth the first Sermon A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST Sermon II. BY IOHN PRESTON DD. Matt. 22. 37 38. This is the first and great Commandement 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 Paine for Iohn Stafford 1640. A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST Sermon II. 1 Cor. 16. 22. If any man love not the Lord Iesus Christ let him be had in execration yea let him be accursed unto the death THat love to the Lord Iesus is so necessarily required that he is worthy to be accursed that hath it not Then hence you are to consider your condition and to examine your selfe 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 wee can doe to you is to shew you your estates if ye bee 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 farre examine thy selfe in his Hast thou done all out of Love Thou hast kept thy selfe in good course thou keepest the Lords day and livest like a Christian thou doest many things indeed Buâ— let mee aske thee this question Doe you all out of love for without love all is naught If a man should bee 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 doe many things for thee yet if hee doe it not out of love to thee you cannot regard it Neither circumcision nor uncircumcision availes any thing but faith which workes by love Galathians 5. It is all one whether you pray or not heare or not live well or not if it bee not out of love What was said of circumcision or uncircumcision may bee said of any duty all that you have done is as nothing if it bee not out of love try your selves by this for I know not in all the frames of Theology such a touchstone of Hypocrisie 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 your selfe a living man see then if you love deceive not your selfe any longer This is a Doctrine of much moment if GOD would conveigh it with Majestie by the powâ—r of his Spirit it would amaze and startle the stoutest stomacke to heare Cursed is he that loves not the Lord. If you love the Lord hee will beare much with you see what a testimony hee gives of David for all his failing But doe what you will for him without love and hee will regard it but as a Complement As men count that a Complement not to be regarded with which the heart go's not o doth God looke therefore that you love the Lord Iesus for it is a thing of great consequence the curse follows you if you doe it not You are now therefore to examine your selfe Whether you love or no And to helpe you in it I will lay downe some markes of this love buâ— first set downe with your selfe this conclusion If I love not the Lord Iesus I am an accursed man Doe you feele this love in you have you a sense of it Ammon was sicke of love so that his friends could see him weare away so the Spouse I am sicke of love Canticles 2. And dost thou love the Lord and canst not feele it Dost thou feele thy heart working towards God This love is a thing that one would thinke needs no markes 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 griefe when he withdrawes himselfe hope when there it any probability of enjoying him feare to lose him Now doe not deceive thy selfe thou lovest the Lord thou wil say but is this love to his person or to his kingdome his goods When thou presentest Iesus Christ alone to thy selfe canst thou then love him The Virgins love him the Harlots love him And there is a great deale of harlotry love in the world to the Lord Iesus It was one thing to love Alexander another to love the King It is true Christ is a great King that can doe much good or evill in the world and so many may love him But canst thou answere this question Lovest thou me with Peter Lord thou knowest that I love thee Iohn
20. Thou that knowest my heart and the secret turnings of it canst beare me witnesse that I love thee Doest thou love his company Love is seene in nothing more than this Doest thou love his presence to walke with God Doest 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 doe with him there is not an houre that passes thee wherein thou hast not recourse unto him when Christ takes a man unto himselfe hee comes and sups with him Apocalypse 3. Hast thou then this communion with Christ Doth hee sup with thee dwell with thee Now communion stands in speaking to another and in hearing him speake 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 goe to prayer as you would goe to speake 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 bee 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 shewes to thee that glory which Moses saw If you love the Lord Holy-daies and Sacrament-daies would bee as Feast-daies and Wedding-daies for then you meete with God more neerely Doe you then put off your comming to the Sacrament and would you not come neere 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 hee loves whom ye have not seene yet ye love him yea whom though ye see him not yet yee beleeve and joy with joy unspeakable and glorious Doe you then delight in his presence for delight will be in the injoying of that wee love joy followes love To delight in a mans company is that marke of love which cannot be dissembled Dost thou then love the appearing of the Lord Iesus 2 Thessalonians 3. If one should bring you newes that you must goe to the Lord or he would come to you to morrow would this be acceptable newes to you Doth he bring good tidings If a Spouse should have her betrothed husband beyond the Seas and should heare of his returne if she should say that it were the worst newes that could come to her would you thinke that she lov'd 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 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 hee will pray submittingly for it quickly Indeed a godly man when the flesh is predominant and the spirit under hatches then he may be desirous to be spared a while oh spare me a little as the Spouse may sometimes wish her Husband deferring his comming when she is not fit to receive him the house is not ready not cleane enough A Crowne of Righteousnesse saith the Apostle is laid up for all them that love the appearing of the Lord Iesus 1 Timothy 4 8. And the second time shall Christ appeare to salvation to all them that look for him Hebrews 9. Art thou then one that lookes for Christ that desires nothing but union with him hee will come to thee to thy salvation If men looke not for him will hee come to them to salvation It may be in some disease whâ—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 goe 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 Iesus Love is exceeding bountifull apt to doe much for the Lord and to suffer any thing gladly The Apostle in the first Epistle to the Corinthians Chapter 13. sets downe many excellent properties of Love she that loved Christ had a box of Oyntment it may bee it was the best thing shee had it may bee it was all she had yet she bestows it on Christ. So Abraham when God would have his Sonne hee go's willingly about it not formally not out of necessity but he rose up early to doe it It may bee 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 bee perswaded that Sampson loved her so long as hee kept backe any thing from her If there bee any thing so neere unto thee as thy life and it bee told thee that the Lord hath need of it he shall have it Thou wilt say It was a wise action of David to poure 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 wilâ— say If thou art a Preicher preach the Gospel foâ— 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 deare unto thee And as love is thus bountifull so it seekes not its owne 1 Corinthians 13. And now how f 〈…〉 will bae found hat love Christ wee may well complain with Paul All men seeke their owne and â—one the things of Iesus Christ Philemon 2. Paul that loved the Lord how was hee affected hee regarded oâ— himselfe tooke not care what should become of himselfe hee tooke the care of all the Churches upon him Who is offended and so by taking offence fals away and I burne not Art thou a Minister and lovest the Lord Iesus thou wilt not be so carefull for a living and that it be a convenient one but thou wouldest preach as Paul though for nothing for every man might doe much for the Lord if he sought the things of the Lord if hee did plod with himselfe how to bring advantage to Christ. And then if this should come in if I doe this I shall hinder my estate lose my friends it would be
nothing the love of the Lord would be farre better to thee than any thing Love doth much for the Lord Faith workes 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 keepe my Commandements Are you willing then to take much paines for the Lord Doest thou feed the lambes of Christ If thou art a Minister or if thou art in the way to that calling art thou diligent to fit they selfe for it And love not onely workes but it makes that the commandements 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 preferre him in hope of that he may be brought to part with his money But willingly he will not But you must finde delight in that you doe when you doe a kindnesse to one that you love you doe but doe your selfe a kindnesse on that party And in this sense what thanks deserve you you doe but satisfie your love As a mother loves her child and doth the offices of kindnesse to it with delight though shee shall never have any thing for it If you had this love you would come to say It is meate and drinke to doe your Fathers will Now you neede not bee hired to eate and drinke Lastly love suffers all things Are you willing to suffer any thing for the Lord when David did a religious act Michol lookes upon him with another eye as men looke now on religious actions It is no matter saith David I will beare it for I did it to the Lord who chose mee before thy fathers house And if this bee to be viâ—e I will bee yet more vile Can you endure to be pointed at scoffed and mocked for the Lord It was a sore triall to have his wife so against him yet wee see how hee did beare it Bonds and afflictions saith Paul abide mee in every Citie But none of these things move mee neither count I my life deare unto my selfe so I may finish my course with joy Are you able to doe thus But I canno like you will say to bee put to it you doe not know it may bee 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 Maide neither Father nor Friend nor the speech of people will move him to give over True this is a sinfull love but yet shewes what the nature of love is Nay I will goe furthâ—r you will suffer all with joy Strengthened with all might according to his glorious power unto all patience and long suffering with joyfulnesse So when the Apostles were whipt where the shame was more then the paine yet they rejoyced that they were thought worthy to suffer for Christ. Put all these together Are ye bountifull that if the Lord should put you to any cost cost of purse labours of life hee should willingly have it Doe yee take care for the things of Christ plod how ye may glorifie him Doe ye do much and suffer much for the Lord Take these notes no further then yee see reason for them And know that this is that word of the Lord if you love not the Lord Iesus you are cursed The next property of love is it desires nothing so much as love againe If a man bee ser viceable to another and not out of love so he bee officious to him hee is content But love will be paid in it's owne coyne it will not have mercy without grace A kingdome without grace will not content it It is very observant in this kinde 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 kingdome that can quiet them without the love of God How ever it goe with corne wine and ovle th iâ— prayer is Lord lift thou up the light of thy countenance on us If a mans turne were served so he might be freed from hell and made happy and then love him this man loves not the Lord. That which Absalom did in hypocrisie wee are to doe in truth Sam. 14. What avails it mee that I enjoy saith he my lands and that I live in Ierusalem so long as I may not see the Kings 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 Gods people humble themselves and seeke his face hee will heare in heaven and have mercy on them when a people are oppressed and in captivitie they may come to the Lord and humble themselves but for their owne liberty they may seeke their owne good in it as they Howled on their beds for corne wine and oyle but Gods people seeke his face his favour examine thy selfe then if when his countenance is clouded and he hides his face thou art impatient thou canst not beare it then thou mayest assure thy selfe that thou lovest the Lord. Thus did David Psal. 51. when hee wanted the sense of Gods favour how did hee complaine hee would have no deniall and therefore never gives over intreating till he is answered Doest thou love the Lord then thou lovest the Saints This is a true and common note every one hath it in his mouth 1 Iohn 3. If you love the Lord you will love the brethren Dost thou then love the Lord and hate evill in other men If you love not your brother whom you see daily how can yee love the Lord whom yee never see God is remote from our eyes that wee cannot behold him Now his image is stamped upon the Saints and so is visible to us Wee 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 minde of him Now the like for kinde is in the Saints As those that doe the lusts of the Devill are of his disposition that is are as it were little Devils so in the Saints there is the same disposiâ—ion the same minde that was in Christ Iesus for kinde But you will say I would love them if I thought they were not hypocrites Take heed thou mayest persecute Christ under 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 likenesse of religion and true piety what would you doe if the substance were there iâ— hee had
much love so much desire to walke in perfect obedience before him And now wee come to the object upon whom our love must be placed The Lord Iesus 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 hee which loves him not is worthy to be accursed First he is our Lord. Now to run from an ordinary Master is punishable to rebell against an ordinary King deserves death but he is more our Lord and King in a more speciall bond Besides that he hath made us and preserves us we are his by purchase and he hath bought us deere hee hath shed his blood for us so that hee that will not love this Lord let him be accursed Secondly againe he is our Saviour and in this respecct love is now more due to God then in time of innocency When Adam broke the Covenant and made shipwrack Christ offers himselfe a Saviour Now if wee will not receive him there is no more hope He is the secunda tabula left to us after shipwrack which if wee let goe wee cannot escape eternall destruction Lastly he is our Prophet that Messias Iohn 4. which tels us all things That great Prophet whom Moses foretold whom if we beleeve not we must be for ever accursed The time of our ignorance God regarded not but now hee will have an eye to us after that the light hath shone unto us and he hath revealed himselfe when this our Prophet hath come unto us and shewne himselfe 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 himselfe as it were by force So that now if we love him not wee deserve the curse Now marke the Lord hath joyned these two together the Lord Iesus We must take heede that we separate them not And we must see that wee take him not onely as a Saviour but also as a Lord. He is not onely the Authour of the remission of our sinnes 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 bee your Lord as a Spouse to be ruled and guided by him and then wee shall have the benefit which arises thence We are willing to part with the sweete but we will have none of the sowre as that young man would have had Christ but he would not part with his wealth for him But Christ tels him that he must either part with him or them Canst thou be content to fare as I doe 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 doe thus to suffer persecution and to forgoe all for him thou shalt have him and all the benefits that come by him if not thou art not worthy of him hee that beleeves not the Lord Iesus is condemned already i. e. Hee that takes him not when hee is offered is in the state of of condemnation We must see therefore that we take his whole person as hee is a Lord as well as he is a Saviour and not the latter without the former If any man love not the Lord Iesus let him be had in execration yea let him be accursed to the death The Apostle curses sueh as love him not with a double curse He expresses it in two languages They are men set apart to evill appointed to destruction as some men are set apart to good so are these to evill They are shut up in prison such as God hath set himselfe against His eyes are continually upon them for evill Thus shall he be accursed that loves not the Lord Iesus There shall be a curse on his soule for matter of grace that as Christ cursed the figtree when hee came and found no fruit upon it never fruit grow more on thee and it withered away So when Christ is offered and this Gospell 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 bee cursed from the presence of the Lord. Thou shalt have no part nor portion in the light sweetnesse and comfort of his favour And this Caine tooke to heart though he were a wicked man and had before but Gods common favour and so Saul was exceedingly cast downe when as God would not answer him by any of those usuall meanes but is this such a matter to bee excluded from his presence yea and at the time of death you shall find it somwhat yea in troubles you shall see it a dreadfull 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 wits end because the Lord would not answer him But these are but spirituall things I feele 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 yeelds to others Now thou shalt bestow all thy travell and paine upon it and be never the better for it But many a man receives him not and yet is not thus accursed Indeed we see it not many times and it may be the time of execution is not yet come Thou mayest have Cains priviledge 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 solemne 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 feare it yet But consider what eternity is what those dayes of darknesse will be when the Sun of comfort shall set and never rise againe upon thee When it shall be alwayes perfect night and never day When God shall open all the treasures of his wrath and powre them with full fury upon thee when the storme of vengeance shall never bee blowne over but thou shalt bee overwhelmed in the midst of all miserie asthe old world was in the deluge If this be the case of men that refuse yea that love not the Lord then take heed to your selves Wee the Ministers offer you Christ when wee 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 Gospell hath two parts if
blood and live and I cannot but love thee for that If I looke to mount Olivet I see thee ascending farre above all heavens and I cannot but love thee for that also Indeed in Tabor thou hadst visible glory but it soone 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 mee 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 walke in the midst of the golden Candlestickes Doest thou not dwell in the hearts of men by faith O let mee see thee here below in the Church in my selfe Let thy glory goe 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 markes for me and these draw mee to love thee Thou hast beene crucified before my eyes and the vertues of it have beene cleared by the Ministery of the Word and Sacraments I have heard and seene the promises signes and seales of thy dearest love and these might allure me to love thee But O thou chiefest of ten thousand why hast thou kept thy selfe at such a distance why hast thou not been formed in me why hast thou not dwelt in me that I might see in thee the glories and vertues of thy life death resurrection ascension and to be sicke of love Thou hast stood and knockt at the doore of my unworthy heart for this end Thou wouldest have come in and supped with me after the noon-shine of the Gospel with thine owne banquet But alas there was no roome for thee because I desired first to feast it out with the base guests of sinfull lusts before I would give thee entertainement The cause hath been in my selfe that I have not beene better acquainted with thee and so that I have not loved thee O wretched soule that I am who shall deliver me from being an enemy to my self I have bowed my knees to the Father of thee the Lord Iesus that he would grant to me according to the riches of his glory that I may have his assistance to empty my selfe of all my wickedguests that thou mayest come into me and I may have the better list and leasure to contemplate thy glory and be grounded in thy love O my blessed Lord Iesus Could I but get this my gaines would be unspeakeable Whatsoever thou commandest would be sweet because I love thee If I could give thee my heart thou wouldst give it better to me againe for no uncleane thing can come out of thy hands But O my desired love I have denied thee therefore I deny my selfe I have rejected thee therefore I reject my selfe Doe with me as thou wilt onely first love me and let me answer thee with love againe 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 poore servant shall love thee Say to my soule My Father hath heard thy prayer and then I will love thee dearely My Lord Iesus if I love thee I live If I love thee not I perish under a fearefull curse for evermore And shall it be thus with me O thou that wilt not the death of poore sinners who pant after thee No no thy merits and intercession have prevailed with my God I finde the filth of domineering sinne in some measure washed from the windowes of my soule that the beames of thy glory may pierce it and draw my love after thee Now doe I begin to be sicke of love and earnestly desire thy company here by grace and hereafter by glory I love to heare thee speak let me heare thy voice for it is sweet and to speake to others of thee and thy beauties Thou hast made mee something willing to doe and to suffer any thing for thee Lord perfect this good worke If I see the meanest persons like thee in thy goodnesse My delight is in them I love them the better for thy sake I dare not wilfully anger thee and my soule is vexed with them that doe it Thus the pulses of my soule by thy blessing doe begin to beat after thee But alas when I consider how weake I am in thy love to thee my Saviour when I find a thousand things creep in betwixt thee home and steale my heart away from thee when I feele how easily I am diverted from thee and thy service what comfort can my poore soule have now O my Lord Iesus thou wilt not leave thy own worke suffer thy tender plant to wither away when thou hast sowed thy seed hast thou not prepared the former and latter raine Shall I not be able to doe 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 Iesus If thou live let me know thy love to me If I live let me feele my love to thee Oh shed it more in my heart that as in beleeving 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 walke in thy presence that with comfort I may sing with the Bride Come Lord Iesus come quickly Even so Amen FINIS TWO TREATISES VIZ. THE CHRISTIAN FREEDOME AND THE DEFORMED FORME OF A FORMALL PROFESSION By that late faithfull and worthy Minister of Iesus Christ JOHN PRESTON Doctor in Divinity Chaplaine in Ordinary to his Majestie Master of Emanuell Colledge in Cambridge and sometimes Preacher of Lincolnes Inne LONDON Printed by I. N. for Iohn Stafford and are to be sold at his Shop in Chancery-lane over against the Roules 1641. THE CHRISTIAN FREEDOME OR The Charter of the Gospel shewing the priviledge and prerogative of the Saints by vertue of the Covenant Wherein these foure points of Doctrine are properly observed plainely proved both by Scripture and reason and pithily applied Viz. 1. That he that is in the state of grace lyeth in no knowne sinne no sinne hath dominion over him 2. That sinne though it doth not raigne in the Saints yet it doth remaine and dwell in them 3. That the way to overcome sinne 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 sinne hath dominion over him By that late faithfull and worthy Minister of Iesus Christ JOHN PRESTON Doctor in Divinity Chaplaine in Ordinary to his Majestie Master of Emanuell Colledge in Cambridge and sometimes Preacher of Lincolnes Inne ROM 6. 12. Let not sinne therefore raigne in your mortall bodies that you should obey it in the lusts thereof Printed 1641. The Names of Doctor IOHN PRESTON his severall Treatises 1. A Treatise of the Attributes of God
containing 17 Sermons upon divers Texts 2. Foure Treatises viz. 1. A remedy against Covetousnes upon Coloss. 3. 5. 2. An Elegant and lively description of spiritual life death upon Iohn 5. 25. 3. The Doctrine of selfe deniall upon Luke 9. 23. 4. A Treatise of the Sacrament upon 1 Ioh. 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. Vnto which is added 4 Sermons upon Eccles. 9. 1. 2. 11. 12. 5. The Saints 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 Brestplate of Faith and Love containing 18 Sermons upon three severall Texts viz. Revel 1. 17. 1 Thes. 1. 3. Gal. 5. 6. 8. Five Sermons Preached before his Majestie viz. 1. The New Life upon 1. Ioh. 5 15. 2. A sensible demonstration of the Diety upon Esay 64. 4. 3. Of exact walking upō Eph. 5. 15. 4. The Pillar and ground of Truth upon 1 Tim. 3. 15. 5. Sam. Support of sorrowfull 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 livelesse life A Treatise of Vivification 10. His Remaines containing 3. excellent Treatises viz. 1. Iudas's Repentance 2. The Saints Spirituall strength 3. Pauls Conversion 11. The Golden Scepter with the Churches Mariage being three Treatises in one volume 12. The Fulnesse of Christ upon Iohn 1. 16. 13. A Heavenly Treatise of the Divine Love of Christ in Five Sermons upon 1 Cor. 16. 22. THE CHARISTIAN FREEDOME OR THE CHARTER OF THE GOSPEL SHEWING THE PRIVILEDGE AND Prraeogative of the Saints by vertue of the Covenant ROM 6. 14. For sinne 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 sinne but to give their members as instruments unto righteousnesse and to move them to this hee tells them that sinne 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 sinne hath dominion over him it tells him what to doe but gives him no power to doe 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 minde and bringing you into captivity to the law of sinne which is in your members as it is said Chap. 7. ver 23. Whence wee may learne That hee that is in the state of grace lyeth in no knowne sinne no sinne hath dominion over him Now sinne is said to have no Dominion over a man three manner of wayes 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 Spaine should rule over us hee 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 Kingdome yet if hee be not obeyed hee 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 explaned viz. First it was our Master and we its servants but now wee have changed our Master and are become the servants of righteousnesse 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 betweene us and now wee are married to Christ and hee commands us and wee obey Thirdly it is said we are dead to sinne and alive to God ver 11. and therefore we cannot live in sinne for command a dead body to goe about a businesse and he cannot because he is dead Now the reasons of the point be these The first is taken from Christ wee are ingrafted 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 wee 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 sinne though wee allow not our selves in it for they that are Christs have crucified the flesh with the affections and lasts thereof if therefore there be any lust reigning in us we are not in Christ. Againe if any man be in Christ hee is a new creature and therfore 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 wee cannot lve in any knowne sinne Againe whosoever is in Christ hath received of his fulnesse and grace for grace in him we are able to doe all things and therefore if we cannot strive against old sinnes wee are not in Christ. Secondly because wee have the Spirit of God ruling in us and therefore we walk after the Spirit and not after the flesh now if we lye in any known sinne 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 Sonne of God now if he walk after the flesh hee hath not the Spirit for the Spirit gives him ability to strive against all sinnes Thirdly he is borne of God now he that is born of God sinneth not that is sinne ruleth not over him for a man is said to sinne that favours wickednesse and setteth his heart to sinne hee sinneth not because he is like God as a sonne is like his father and therefore a wicked man is like the devill because he is his Father and his wickednesse is in him and therefore the devill is called the father of the wicked and so every regenerate man hath all the righteousnesse of Christ though not in the same degree he hath perfect holinesse of parts though not of degrees now then he hath no member of Satan in him that is no
knowne sinne which hee loveth Fourthly because hee hath the whole law written in his heart and his heart is set to obey the whole law and therefore hee cannot lye in any knowne sinne Fifthly because he is wholly changed and translated to another man which is exprest two wayes 1. The whole drift of his minde is changed As suppose the earth were made free the whole bent of it were to goe upward so a man is wholly bent towards heaven or else his heart is not changed and if so he can lye in no knowne sinne 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 sinne is bitter to the regenerate man if it be not then he savoureth the things of the flesh To this is that agreeable Keepe this feast with unleavened bread and not with old leaven of maliciousnesse we must be unleavened bread to Christ we must give no allowance to sinne 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 sinne for they are changed in their mindes before they can know God hence I inferre that he that knowes God will not change from the immutable God to the mutable creature and they that doe it doe it because they know not God Seventhly because hee hath faith which will make him not lie in any knowne sinne for all sins are either of the temptation of the devill 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 then 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 every-where annexed to the keeping of the commandements Blessed are they that have respect unto thy commandements If you leane to the right band or to the left c Againe If you keepe 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 lye in any knowne sinne First because hee that lyes in any knowne sinne hath another for his Lord and God and so is an Idolater and so cannot be regenerate for hee yeeldeth to the same still if it commands hee obeyeth God commanding him hee neglecteth it and therefore maketh it his God Secondly because he that lyeth in any knowne sinne will be unconstant in the serving of God now God rejecteth such an one for though the temptation to that sinne being removed hee serve God yet that sinne setting upon him hee forsakes Gods service and obeyeth it and when soever occasion is offered hee turneth to obey it now such unconstancie God hateth As among men a flower though it be more beautifull than a pearle yet it is not regarded so much because it is fading and a ship may saile safe a great while but yet falling upon a rock maketh shipwrack so a man may make shipwrack of faith and a good conscience and such a one cannot be in the state of grace Thirdly because hee that lyeth in any knowne sinne will if he had like strong temptations commit all the sinnes in the world as be a man enclined to covetousnesse or uncleannesse hee would commit any other if hee were as much enclined to any other now such an one cannot be in the state of grace Fourthly because if a man have a good heart no sinne 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 wither so every sinne in a good heart is out of its proper place and wil not grow but wither every day more more but he that findeth finne 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 sinne the word is at him to disswade him godly men disswade him and therefore now if he doe it and they still rebuke him hee commeth to account the word a reproach and he hates it and good men likewise Thus Herod is Iohns friend a great while till he tels him of his beloued sinne and then off goes his head so hee hates God and wishes there were none because he resolveth to sinne and God reproves him and so hee cannot be in a good estate Sixthly and lastly because all his actions will have an evill tincture from that his sinne it so swayeth all he doth that nothing is currant in Gods sight As if a man were set to get honour though he did not directly fall into that sinne yet hee squareth all his actions that way hee affecteth such persons as may further that his intent so that sinne leaveneth every action of his and whensoever any act of religion opposeth him he then forsaketh all as if a man have a project to get a harvest that is not yet come all that hee doth is for that end hee ploweth soweth and the like so it is with a man that hath a sinne and resolves to follow it hee byasseth all his actions by that therefore God abhorres him and all that he doth First this is to try us hereby every man may know whether he be in the state of grace or no. If he lies in the least knowne sinne that is hee is but counterfeit if though he be admonished and told that God will not have him to doe such a thing yet he doth it it is a signe he is not in a good estate as if a man knew and were perswaded he ought not to abound in idle speeches and yet will it is a signe 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 shew it 's a signe he is in a bad estate or if hee knew it a sinne to be idle and is perswaded of it and yet will it 's a signe his estate is not good so for immoderate gaming if one be told hee 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 finde all thoughts bent that way for any one of them certaine 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 feare it 's a reigning sinne for when all his projects and thoughts are upon one thing
therefore in heaven it is said there is neither Sunne nor Moone now what is that there is no excellencie in any creature that is magnified there but God is all in all hee is Sunne and Moone and therefore in the Revelation of Saint Iohn 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 for ever they fall on their faces throw down their crownes though created glorious creatures When the evill Angels began to reflect upon themselves it was their ruine they fell from God for the creature of it selfe is like a glasse without a bottom if it commeth to stand upon its owne bottome it falls and breakes and so the Angels when they would stand of themselves they fell downe 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 mans selfe and therefore they are the great graces in religion which you must chiefly labour for Secondly from that there is a power in godlinesse if it be such a powerfull thing as you have heard it is then this may serve to comfort us in the wayes of it Wheresoever it is in truth there it is in power say that thou hast such a light that thou canst not beleeve that there be such roades as that thou canst not walk by them yet if thou hast godlinesse thou shalt be able to overcome for the kingdome of God consists in power When God commeth to dwell in any mans heart hee sendeth godlinesse into it which rules in it as a King in his Kingdome think therefore of it as of Monarchs 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 godlinesse it commeth from the spirit and therefore is accompanied with power and therfore Christ is said to be full of the holy Ghost and of power and so Stephen and Iohn the Baptist And grace is said to be a powerfull thing Be strong in the grace of God and in the Power of his might Now the reason why godlines hath power is because God hath put vertue into it As when you see such and such an hearb have such a vertue in it to doe such and such a thing it is because God hath endued it with such a power and so hath he done with godlinesse If therefore thou hast any thing to doe in religion set on it Hast thou any lust to overcome set on it and let mee speake to thee as hee spake to Gideon Goe 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 Gyants were there the sonnes of Anak yet Ioshua biddeth them be of good comfort and feare 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 godlinesse is a powerfull thing that will carrie 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 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 whâ—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 all that we can aske or think according to the power that worketh in us be all glory as if hee should have said God is able to doe 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 wil never be done nay you conceive it to be a thing so improbable as that you are asham'd to ask it yet according to that power which worketh in us he is able to doe above all we ask or think and therfore he prayeth that their eyes may be opened that they may see the greatnesse 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 turnes that they laying hold of it and using of it might be able to doe these things which they desire should be done even such things to which a mans nature is as untoward as water is to heat when there is none in it only as Christ said to Mary Beleeve and you shall see the power of God thou must goe to God for it by faith and God will shew 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 baptize you with the holy Ghost and with fire that is with zeale other graces of the spirit which must give them power and strength and all that sinne might not raigne in their mortall bodies Goe to God then and urge him with his promise and hee cannot denie you When men therefore think to excuse themselves by saying I am not able to doe 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 men would but beleeve and go to him he would undoubtedly give it them I therefore now ask thee Wouldst thou turne to God Wouldst thou overcome such and such a lust of uncleannesse drunkennesse c. be it what it will be if thou answer No then thou art justly condemned thy blood be upon thy owne 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 hee will vouchsafe thee power to doe it The Apostle saith that God would confirme them unto the end that they might be blamelesse in the day of the Lord Iesus for saith he God is faithfull he hath said he hath promised it hee shall break his word if he do not let me reason it a little with you Is it not an acceptable request to goe to God with all thy heart and to say Lord I desire but the power and strength to goe through with thy owne work Do'st thou think hee will not heare thee Remember Christ the only Physician how ready he was to heale men of their bodily diseases when they came unto him and hee hath not put off his nature now Do'st thou think the power of his death resurrection were but fancies or a notion If not goe on and feare not for as God said to Ioshua so shalt thou finde him to deale with thee I will never leave thee
most unapt in a word that wherein we doe every day set our hearts streight before God in al things This is the very Life of Religion and in this we must be very frequent and fervent binding our selves with an inviolable resolution to keep a constant course in it but of this there is no doubt The next is Publique Prayer of which because it is more questioned and not received by all with that Reverence it should I wil adde a word or two of it and conclude That a set Forme of Prayer is Lawful much need not to be said the very newnesse of the contrary opinion is enough to shew the vanity and fâ—lâ—enesse of it It being contrary to the Judgment of approved Councells Learned Fathers and the continual Practise of the Church Tertullian who lived not much above an hundred yeares after the Apostles death saith in his Booke de Oratione Premissa Legitima ordinaria Oratione Ius est superstruendi Petitiones c which sheweth that they had some ordinary set allowed Prayers to which afterwards some were added at more Liberty In Origen's time who lived very neere Terâ—ullian's time It is evident that there were set Foâ—mes of Prayer â—sed in the Church for in his 11th Homily upon Ieremy he â—epeath and expoundeth some passages of them upon which â—ccasion Illâ—ricus saith Tunc temporis certas quasdâ—m formulas orationum sine dubio habuerunt Basil in his 63. Epistle saith that in his time there were Letanies used in the Neocesarean Churches and Ambrose in his time affirmeth Vsum Lae. taniarum ubique esse frequentem Constantine the Great prescribed a set Forme of Prayer to his Souldiers set downe by Eusebius in his fourth Booke And Calvin in his 83. Epistle to the Protector of England saith that he doth greatly allow a set Forme of Ecclesiasticall Prayers which the Ministers should be bound to observe But as I said before of the lawfulnesse there is little question That which is chiefely to be reprehended is of a secret disesteem of publique prayers By reason of which many neglect to come to them and they which doe doe it in a perfunctory and overly manner which is an extreame fault Better were it that men would come to this disjunction either it is lawfull to use them or not if not why doe they not wholly abstaine and if they be lawfull why doe they not use them constantly and in a reverent and holy manner One thing there is which if it were well considered would breed in the hearts of men another esteem of our publique prayers then there is And that is that besides the end of obteyning the things we want wherein yet publique prayer hath the promise there is another end in praying and 〈…〉 t is to worship God and to performe a service to him for proving of which there are two places of Scriâ—tuâ—e un-answerable Luke 2. 37. Hannah worshipped God by fasting and prayers the word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wâ—iâ—h is the pâ—oâ—er word for worship Acts 13. 2. They ministred to the Lord and fasted the word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the word Lituâ—gy is derived This me thinkes should breed in the hearts of men a reverend esteeme of this duty Besides how straight is that which is objected against the lawfulnesse of it as that the Spirit is sâ—inted when wee are feâ—tered with words appointed Answ. The freedome of the Spirit stands nâ—â— so â—uch in the extent of the words as the intensnesse 〈…〉 they are uttered Besides if this argu 〈…〉 swell against conceived prayer for if he 〈…〉 ger spirit then he that prayeth there is to 〈…〉 restraint Againe it is objected that we cannot pray for occasionall necessities Therefore we bind not only to a set forme but men may and ought to use besides private prayer wherein we may expresse our private accidentall and particular occasions And if they be more publique there are prayers before and after Sermon wheâ—e in the Minister is left at more liberty And if it be yet more generall belonging to the State or Church we adde it to the pâ—blike prayers as it is in the Gun-powder-treason times of War dearth c. But there needs not much be said to convince the judgement that which is chiefely to be desired is that they may be better observed and more esteemed especially seeing our publique 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 owne Ordinances And if a set forme of prayer bee lawfull then the Lords Prayer must needes excell being dedicated by Christ himselfe and is therefore to bee more frequently used and withall Reverence both in minde and gesture Nor doth this want the practise and approbation of the Auncient 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 shal shew our selves affected as Receivers in using both publicke and private praier we shall find that successe which Iohn and the rest found who of his fulnesse received Grace for Grace FINIS Doctrine 1 What love is in generall How love shews it selfe The kindes of Love 3 4 1 The qualities of Love 2 3 2 What this love of the Lord Iesus is Esa. 9. Luke 〈◊〉 Iohn 3. 16. Rom. 8. 2 Cor. 1. 20. 2 Cor. 5. 3 Why they are worthy to be cursed that love not the Lord Iesus Marke â—0 1 Reason Psal. 2. Mat. 22. 2 3 5 Vse 1. It is a great sin not to love the Lord Iesus Ob. Sol. Signes of Love 1 2 3 4 5 Point Vse 2. Try whether what you do is out of love Notes of triall of this love of the Lord Christ. 1 2 Rev. 13. 3 Iohn 4. 1 Cor. 13. Acts 20 24. Col 1. 11. Acts 5. 4 Psal. 4. 2 Chron. 7. 14. Hos. 7. 14. 5 Ob. Sol. Ob. Sol. Ob. Sol. Ob Sol. Ob. Sol. Ob. Sol. 6 Ob. Sol. Ob. Sol. Acts 17. 9 10. Vse 3. To humble our selves for want of this love 1. The reasons wee have to love the Lord. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. 2 4 5 6 7 8 Ephes. 3. 4. Vse To exhort us to love the Lord. The advantages which arise from the love of the Lord Iesus 4 5 Meanes to love the Lord. Mat. 18. 1 Ob. Sol. Quest. Answ. 1. 2 3 4 Ob. Answ. Coloss. 1. 8. John 14. 21. Ob. Sol. 3 Jerem. 2. 4 Esay 9. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. 5. 2. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. Ob. Answ. 1 Wherein grounded love doth stand 2 3 Ephes. 3. The object on whom our love must be set 2 3 Of the curse of those that love not the Lord Iesus Ob. Answ. Vse Ob. Answ. Ob. Answ. Doct. 1. Reas. 1. Vse 1. Object Answ. Vse 2. Vse 3. Vse 4. Doct. 2. 1 Ioh. 1. 8. Reas. 1. Reas. 2. Reas. 3. Vse 1. Vse 2. Vse 3. Doct. 3. Reas. 1. Reas. 2. Reas. 3. Vse 1. Object Answ. Quest. Answ. Motive 1. Object Solut. I say 55 9. Motive 2. 1 Tim. 1. 15. Motive 3. Motive 4. Motive 5. Motive 6. Motive 7. Motive 8. Object Answ. Vse Doct. 4. Reas. 1. Vse 1 Vse 2. What godlinesse is not What godlinesse is What is meant by the power of godlinesse Five differences betweene the forme and power of godlinesse Reasons why many men have but the forme Vse 1. 1 Cor. 1. 29. 30 Rev. 7. 12. Vse 2. Eph. 3. 13 〈◊〉 Ver. 20 21. Eph. 1. 19. Vse 3. Luk. 24. 49. How to get the power of godlinesse Vse 4. Five marks whereby to know whether wee have the power of godlinesse or no. John 15 2. Plin. Praefat Hist. Natural D. W. 2 Leaves in some places Gen. 3. 14. The fiâ—st parâ— 1. In regard of his person 2 〈◊〉 regard of his Offices 3. I◠〈…〉 d of his Râ—ghâ—â—ousâ—esse 4. In regard of his Effect 1. Reasons from Christ. 2. From our selves Quest. Answ. Vse 4. Simile Objecti Object Aâ—sw Object Answ. Corol. 2.