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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55754	Sun-beams of gospel-light shining clearly from severall texts of Scripture, opened and applyed. 1. A heavemly [sic] 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 John Preston, doctor in divinity, chaplaine in ordinary to King James, Mr. of Emmanuel Colledge in Cambridge, and sometimes preacher at Lincolnes Inne.	Preston, John, 1587-1628.; Preston, John, 1587-1628. Two treatises, viz. The Christian freedome, and The deformed forme of a formall profession.; Preston, John, 1587-1628. Plenitudo fontis, or, Christ's fulnesse and man's emptinesse.	1644 (1644)	Wing P3307A; ESTC R219005	93,300	192

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

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

1. Hence then to make some use of it wee may learne not to deceive our selves to think we are in the state of grace when we are not for if wee did truly beleeve our sinnes are forgiven us wee would be healed but if we have the same lusts and keepe the same company which we did when wee were not changed it is a meere delusion whatsoever we say or think And thus much for the third point too there yet remaines one more wherewith wee will conclude the whole text and that we may draw from the contrary to what the Apostle here saith and indeed it is implyed though not exprest for if sin have no dominion over them that are not under the law but under grace then on the other side must it needs be as true That Whosoever is under the law sinne hath dominion over him that is Hee that refraineth sinne onely for feare of the law and of judgements sinne hath dominion over him this is the case of them that refraine sinning onely for feare and for the salvation of their soules or for educations sake which have beene brought up in good families or such as repent upon some amazement like the bulrushes which hang downe their heads onely while the shower lasts And that First because all such as are not under grace but under the law have not received the spirit which commeth by hearing the Gospell and no creature can change one creature into another as lead into gold or a Wolfe into a Lamb unlesse it be by Gods spirit Secondly to such Gods service is burthensome and violent motious last not long they are weary in clambering up an hill all naturall motions are swifter at the last than at the first but these are like the Israe it es who after a time would have returned into Aegypt againe Now then to end all with the time let us 1. Be exhorted not to abstaine from any sinne for feare of punishment but consider whether thou wouldest serve God for Gods sake although there were neither heaven nor hell it must be our meat and drink which men would doe though there were no punishment for the omission of it Blessed is hee that hungreth and thir steth after righteousnesse 2. Hence we may learne not to deferre repentance till death sicknesse crosses or age comes then it may be you would not sinne though with Balaam you had your house full of gold and silver for it 's not the abstinence from sinne that God loveth but the change of the heart Amaziahs heart was not right though he walked in all the wayes of David There are men that have made a covenant with hell and death but God will disanull that covenant or it will be but equivocall many have sworne in their sicknesse never to commit sinne again which afterward they have committed again with greedinesse many have dyed in the same without repentance 3. Labour to see your selves doing duties with as much love as you can and with as little feare because perfect love casteth out feare And so beloved I have given you a briefe survay of the severall points contained in this portion of holy Scripture wherefore if you know these things happy are yee if yee doe them FINIS THE DEFORMED FORME OF A FORMALL PROFESSION OR The description of a true and false Christian either excusing or accusing him for his pious or pretended conversation Shewing that there is a powerfull godlinesse necessary to salvation and that many have the forme but not the power thereof In handling whereof These three things are plainly and powerfully explained and applyed 1. What godlinesse is 2. What the power of it is 3. What be the reasons why some have but the forme thereof together with the meanes and marks both how to attaine and to try our selves whether we have the power thereof or not 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 Not every one that saith unto me Lord Lord shall enter into the kingdome of Heaven but hee that doth the will of my Father which is in Heaven Math. 7. 21. Pure religion and undefiled before God and the Father is this to visit the fatherlesse and widowes in their afflictions and to keepe himselfe unspotted of the world James 1. 27. Printed 1641. THE DEFORMED FORME OF A FORMALL PROFESSION 2 TIMOTHIE 3. 5. Having a forme of godlinesse but denying the power thereof OUR Apostle S. Paul doth in these words give us a part of a description of wicked men in the latter times he bringeth them in by way of prevention or objection or answer to an objection as if some should wonder that there should be such kinde of persons in the Church as hee in the former verses had described Covetous boasters proud blasphemers disobedient to parents unthankfull unholy c. doe these live as the Church do's Doe these retaine the Sacraments and the like Yes saith the Apostle they doe wee cannot denie it only this They have a forme of godlinesse but c. So that the point of doctrine arising from hence doth plainly appeare even at the first sight to be this viz. That there is a powerfull godlinesse necessary to salvation and that many have but the forme not the power thereof Now there be three things to be explained in opening of this doctrine to shew 1. What godlinesse is 2. What the power thereof is 3. The reasons why many have no more but the form therof For the first that you may the better conceive what Godlinesse is I will first shew you what it is not First then it is not bare nature but that godlinesse which God requireth of all men is more then so God indeed hath commanded nature yea even corrupt nature to bring forth many fruits of godlinesse as much abstinence from pleasure much patience much temperance and such like which are all very beautifull in their owne Spheres but because they come not from God nor his Spirit of sanctification or because they have no respect of God therefore they are not godlinesse neither doth God regard them Secondly it is not the act of religion proceeding from selfe-love though offered to God in regard that men see that God is the governour of the world that he hath the keyes of heaven and earth and men may doe much to God for such respects using him as a bridge to get to heaven by making themselves their utmost ends and therefore this is not godlinesse but what is it then you will say Thirdly it is a divine grace infused into the soule by God whereby a man followes God loves him magnifies him sets him up in his heart above all and manifesteth this in his life and the whole course of it doing all for him and to him and it is thus wrought When the creature