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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

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.

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

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 A●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 separatiō of a thing unto destruction Maranatha is a Syrian word signifying cursing takē 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 whē 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 s●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

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