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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

it doe not raigne in the Saints yet doth remaine and dwell in them for proofe whereof see this place of Scripture If any man thinketh saith Saint Iohn that he hath no sinne hee is a lyer and there is no truth in him The truth whereof will be seene in these things clearely 1. Because our knowledge is imperfect and therefore every grace is imperfect as our faith and so our love and therefore much sinne must be in a man in as much as his grace is not perfect 2. The flesh lusteth against the spirit therefore it is plaine there is sinne in us yea so much that often times it even captivateth us 3. Wee have in this life but the first-fruits of the spirit now when wee shall have it in fulnesse we shall have no more than enough therefore having now but the first-fruits of the spirit Mortification and Sanctification sinne is not wholly abolished in the Saints in this life but doth dwell in them The reasons hereof are 1. To humble us and to make us see what is in our hearts and to make us know that the Lord bringeth us to the holy Land therfore God sometimes left the Israelites to try them and so hee troubled Hezechiah to know what was in his heart and so he sent a Messenger of Satan to buffet S. Paul lest hee should be exalted above measure through aboundance of Revelations and so the Lord doth deale with every Saint 2. That Christ may be acknowledged for if wee had no sinne in us we should not acknowledge the benefits of his mediation so much as now wee doe All are shut up under sinne that he might have mercie upon all Rom. 3. 9. 11. 32. that is that it might be manifested and declared that they are saved meerely by the mercie of God in Christ as is said Rom. 3. 26. Otherwise wee should not rightly value our justification and sanctification but seeing him subduing pardoning our sinnes wee see what need we have of him how that we are lost without him 3. That wee might exercise our faith 1 Ioh. 3. 2. Wee are the sonnes of God but it doth not yet appeare what wee shall be c. So God hath hid his children under basenesse that their faith might be exercised for things we see we may easily beleeve but faith is of things not seene therefore God doth as men doe hide Jewels under base places where men would looke least for them wherefore wicked men stumble and are offended at this because they doe not beleeve it and therefore it is made an article of our faith that we need and beleeve the remission and forgivenesse of sinnes But let us apply it 1. This should teach us not to be discouraged for those infirmities that are in us for there are such in every Saint Sinne is a guest to evill men but a theefe to the godly which they would not have come in their hearts so it is one thing to weare a chaine as an ornament and another as a fetter to restraine them therefore the godly ought not to be discouraged but to assure themselves they are under grace 2. Wee must not censure men for the slips and falls wee see in them for wee must remember that sinne dwelleth in them we must not presently judge them to be hypocrites Be not many masters saith S. Iames that is censure him not for he standeth or falleth to his owne Master Rom 14. 4. 3. This should teach us to be watchfull and not to think our labour is at an end when we are in the state of grace for sinne still dwelleth in us and though we have the victory over sinne one day it will fight against us the next day as in a garden the weeds will grow because the roots are not quite plucked up and taken away so sinne is in us and therefore we must think it will fight against us and vex us and therefore I say let us renue our strength Now for this we must doe these two things First weaken sinne Secondly pray to God to make us watchfull And so I have also done with the second doctrine Againe from the latter part of these words or reason of the promise made unto them in the former part of this verse that sinne shall not have dominion over them because they are not under the Law but under grace I gather this conclusion viz. That the way to overcome sinne is to get assurance of the love and grace of God and that it is forgiven them the reason why the Apostle promises them sinne shall not have dominion over them is because they are not under the Law but under grace that is they had assurance of Gods love and that their sinne is forgiven them this is proved from that Faith purifieth the heart and You repent and beleeve the Gospel Now the reasons hereof are these foure especially 1. Because it is the meanes to get the spirit without which no sinne is forgiven which commeth by faith for it is not recieved by the law for so saith the Apostle Received you the spirit by the works of the law or by the hearing of faith Gal. 3. 2. Secondly it is the way to make us beleeve the promises to make us beleeve that wee are transformed into a heavenly nature for when wee beleeve the promises are true that works love in us and love transformeth us into the divine nature without which no sinne is overcome Thirdly because hereby wee are able to resist the tentations which are either for the enjoying of good or fleeing of evill so that these promises propound more good than sinne can harme sinne threatned the losse of outward things but the promises propound eternall life which is better than all things else in the world Fourthly because we doe delight in God for when wee doe beleeve in God that our sinnes are forgiven us in Christ then we looke at God as on a mercifull Father and then wee cease to delight in the world and we begin to delight our selves in the Lord. The use hereof is first for direction to teach us the way how to heale a sinne and that is to get assurance that it is pardoned and forgiven for legall terrours doe not heale a sinne but it is faith that purifies the heart and purifying pacifies it As a Traytor will not come in when hee heares a proclamation out for his death but when he heares he shall live and be pardoned this makes him to come in so we when wee onely fix our eyes upon the legall terrours shall not heale our sinnes but when wee beleeve they are pardoned this heales them But sorrow and a broken heart are required for sinners to be assured of their forgivenesse This sorrow is not so much commanded but it is that whereby God prepareth his servants hearts to make them see what need they have of pardon and so they may ask pardon but

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

for mercy though it be a quality in us yet it is a nature in God Now what is natural there is no unwillingnesse or wearinesse in doing that as the eye is not weary with seeing nor the eare weary with hearing Therefore though our sins be never so great and many yet if this condition be observed that wee lie in no knowne sin that we have a ful and resolute purpose God bearing witnesse to our consciences not to doe the least evil nor omit the least good in a word that wee make our hearts perfect to God in al things for without this conditon there is no remission of sins But if this condition be observed I say that although our sinnes be never so great any many yet they are not gone beyond the price which hath beene paid for them nor beyond the Grace of him with whom we have to doe for there is a fulnes in him Now I beseech you take not this Exhortation in vaine for there is nothing more effectual to heale a rebellious disposition to instil saving Grace to cause a finner to change his course then to be fully perswaded that he shal be received to mercy and that his sins shal be forgiven in Christ Even as the Theese while the 〈…〉 e and Cry is after him never returnes willingly Rebels and Pyrates whiles the Proclamation of Rebellion is out against them never come in But if there be a Proclamation of pardon yea and of some great Advancement if that be beleived once that and noting else causeth them to come in and to become faithfull and loyall Subjects Therefore let this fulnesse of mercy in Christ be an effectuall motive to us all to come in to lay down the armes of Rebellion to choose God for our good and to give up our selves wholly to him to serve him with perfect hearts willing minds all our dayes So much for the first part The second part I wil as briefely dispatch and not meddle with the third left I be tedious Of his Fulnes weo have al received WHence the second Point is That al Grace is received For as al Stars shine in the light of the Sun So doe al the Saints through grace received What else distinguished Iohn from Iudas Simon Peter from Simon Magus but onely Christ who shone upon one and not upon another when they sate both alike in darknesse and in the shadow of death The Scripture is evident for this Phil. 2. 13. The Deed is wrought in us by God and not the deed onely but the Wil also which produces that deed nor that onely but the thought also which begat that wel For we are not able so much as to thinks a good thought of our selves 2 Cor. 3. 5. So that al grace yea al preparation to grace and ability to accept grace are al from God contrary to what Arminius affirmeth and not of our selves and that for theise reasons Because nothing can worke beyond the Spheare of us owne reach the eff●ct exceedeth not the Cause therefore it is impossible for corrupt nature either to beget Supernatural grace or to doe any Action preparing or bending or inclining the wil to it For as the water cannot heate which is an Action above the nature of it until an higher principle of heat be first infused into it no more can meere nature doe any thing tending to saving grace having no principle in it selfe whence it can raise it And if it be objected as it is by the Arminians that though Grace doe al yet to accept or reject it to wil or nil it is natural to man as a free Agent I answer that to wil is natural but to wil wel is supernatural and must rise from a higher wel-head than nature is For as an hatchet wil cut when handled but with a common hand but not make a chaire or stoole or any Artificial thing except it have Influentiam Artificis quatenus Artifex the influence of an Artificer as he is an Artificer So though to wil be natural yet to wil wel to doe a supernatural worke in a supernatural and holy manner it cannot except it have the influence of a supernatural Agent to direct and guide it If a man might accept Grace or refuse it as he would God were not God because he might be crossed by his creature and his own wil should not absolutely beare rule especially in that great matter of beleiving and not beleeving and in putting difference betwixt man and man in the matter of Salvation and Damnation For according to Arminius though God did heartily desire the conversion of such a man and offered him al the meanes of Grace that could be yet it is stil in the free choise of his wil to convert or not to convert Their onely answer here is that seeing God hath made a Decree that man shal be a free Agent though he doe most earnestly desire the conversion of such and such men yet because he cannot disa●ul his Decree he doth and must leave it to the liberty of the Creature to doe contrary to even that himselfe desires But what is this else but to put God into such streights as Darius was in who would faine have saved Daniel but because of his Decree he could not And if griefe in Spirits and Angels be but Renisus volunt at is a reluctancy of the wil as the Schoolemen affirme what is this else but to attribute griefe unto God and so to detract from his Blessednesse Thirdly if all Grace be not received but a man may accept it or reject it as he will how can it be solved but that a man must rejoyce and boast partly in himselfe contrary to Paul's rule and not wholly in the Lord for aske the question of all that are saved what is the reason that you are saved rather then another their answer must needs be I out of the liberty of my owne will did receive and use well the Grace offered when another did not So that according to Arminius the Saints in heaven are not a jot more beholding to God then the damned in hel for the offering of Grace on Gods part was a like common to both only he that is in heaven may thank his own wil that he chose it when onother refused it They have nothing here to answer but onely that the meanes of Grace are dispenced by God with some disparity But what is that when they maintaine such freedome of wil that he who hath the greatest meanes may reject grace and he who hath the least may accept it Other reasons there are but that I hasten as that Grace is not Grace without being received no more then a man can be a man without reason or a gift can be a gift without being given for no lesse doth it imply contradiction to suppose it to be a grace yet not to be freely bestowed by God and received by us Secondly bowing of the will is an effect of

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 f●l●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 Ter●ullian's time It is evident that there were set Fo●mes of Prayer ●sed in the Church for in his 11th Homily upon Ieremy he ●epeath and expoundeth some passages of them upon which ●ccasion Ill●ricus saith Tunc temporis certas quasd●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 Scri●tu●e un-answerable Luke 2. 37. Hannah worshipped God by fasting and prayers the word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 w●i●h is the p●o●er word for worship Acts 13. 2. They ministred to the Lord and fasted the word used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the word Litu●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 s●inted when wee are fe●tered with words appointed Answ. The freedome of the Spirit stands n●● so ●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 whe●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 p●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 ●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 fi●st par● 1. In regard of his person 2 〈◊〉 regard of his Offices 3. I● 〈…〉 d of his R●gh●●ous●esse 4. In regard of his Effect 1. Reasons from Christ. 2. From our selves Quest. Answ. Vse 4. Simile Objecti Object A●sw Object Answ. Corol. 2.