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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

them with an honest heart for thereby the fourth ground is distinguished from all the rest Thirdly examine whether ye hold out in time of triall or not whether you are able to approve your selves with joy as the Apostle sayes of himselfe that he did when he was in trouble on every side on the right hand and on the left in prosperity and in adversity The third ground held not out in temptation and the reason was because they had not depth of earth that is they wanted power and an inward stock of grace for that is depth of earth as a man that keeps a great house if he have not a stock able to supply him he will soone prove bankrupt and for a trades-man as yee say if he be not diligent in his trade and follow it well and make his returnes he will soon breake so also when a man wants inward power and an inward stock of graces to beare his daily expences out he will soone become bankrupt Fourthly every grace hath some property annexed to it which doth distinguish and difference it from counterfeit as in faith unfained laborious love patient hope and the like Thirdly take heed lest some lust overcome all and so lust overtop all and be predominant as the praise of men or a respect of pleasure as an Hawk you see though shee may soare and flie high yet she will have an eye to the prey below and so have hypocrites See therefore that ye serve God in singlenesse of heart and not with eye-service that you doe not harbour any lust within for that will spoile all at last as weeds in a garden if they be let alone and not plucked up will over-runne the hearbs so is it with sinne if it be suffered though it be but a little one at first yet it will like a leprosie overspread the whole man and therefore looke to that that some lust doe not overcome all in the end And so I end for this text and time FINIS Plenitudo Fontis OR Christ's Fulnesse and Man's Emptinesse A Sermon Preached by IOHN PRESTON c. 1 Cor. 4. 7. What hast thou that thou hast not received if thou hast received it why dost thou boast as though thou hadst not received it LONDON Printed for Iohn Stafford and are to be sold in Blacke Horse Alley 1644. ❧ To the Anti-Arminian OR To every good Christian Reader Good Reader PLiny the great Naturalist taxeth some of the Greeke and Latin Writers in his time of folly at the least for sending abroad their empty and worthlesse Pamphlets with an over-praise in the Title promising much at the first sight but utterly deceiving the Reader in his further search But he that shal with judgment reade this Sermon will finde somewhat more then a naked title to commend it Sometimes the work-man graceth the worke Sometimes the Worke the Worke-man but behold in this Treatise they kisse each other and are joyned together as a white Rose a red Rose in one sweete Posie But that both have beene abused in the first Impression hereof it appeareth as clearely by the Manuscript as the splendant Sun within Earths spangled Canopy for a● those Passages which will make the Arminians to stumble and without doubt to fall in some measure are by the Imprimatur-ist deleted as if Arminianisme were Englands true Doctrine But now for thy comfort Dear Christian thou hast the Author's Sermon as it was preached before King Iames without the least diminution And I sent it out with that prayer or benediction that Iacob sent with his sonnes into Aegypt God Almighty give thee mercy in the sight of the man In the sight of the great man that thou maist make him humble Of the poore man that thou maist make him content Of the stubborne man that thou maist hammer and supple him Of the penitent man that thou maist bind up his wounds sores Of every ma● that thou maist touch his conscience and wound his soule Amen Thine in the Lord Iesus P. B. Christ's Fulnesse and Man's Emptinesse c. JOHN 1. 16. Of his Fullnesse we have all received Grace for Grace SAint Augustine in his booke De Civitate Dei seemes to stand amazed at the Majesty which appeares in this first of Iohn above all other passages of Holy writ And Calvine saith he doth in this Chap De●onare ab alto giving it the chiefest instance wherein a divine stupendious authority appeares beyond all the writing of men Innins saith that he was never strucken with an apprehension of the Diety till he read this first Chapter affirming it to be the first and chiefest cause of his conversion from Atheisme to a sincere imbracing of Christianity you may see it in his life written by himselfe And in all this Chapter I finde not a richer and fuller sentence then this which describes to us the fullnesse of Christ. The parts of it are three First here is a Fulnesse attributed to Christ. Secondly this is not a respective but a diffusive Fulnesse that is Fulnesse not shut up in its owne Bankes but running over for our benefit and use Of his Fulnesse we have all received that is all that ever had any Grace took it from this heap drew it from this fountaine Thirdly these receits are amplified by the variety of them Grace for Grace That is Christ hath given to us for all the Graces which he received of his father for us Graces answerable as the Seal is said to give to the Waxe print for print Character for Character or as a father is said to give to the sonne lymbe for lymbe member for member though not of the same bignesse and measure In the same sence Christ is said to give to us Grace for Grace So that now you see here a full shop many Buyers or Receivers chose of wares or rather to use the Scriptures similitude A full Table many Guests Variety of dishes Of his fulnesse we have all received Grace for Grace We begin with the first This Fulnesse is attributed to Christ in 4. respects 1. In regard of his person So hee was full 1. with an increate Fulnesse for as the glory of God filled the Temple that Moses could not enter in so the humanity of Christ which answered to that type was filled not only with the effects of the Diety as then but with the Diety it selfe which is therefore said to dwell in him corporally or essentially 2. Hee was moreover filled with a Created Fulnesse and so hee was said to be full of all divine good things which Iohn reduces to two heads Grace and Truth Truth which comprehendeth all the vertues of understanding And Grace which comprizeth all beautiesand perfections of the will Secondly this Fulnesse is attributed to Christ in regard of his offices 1. as a Prophet He was full of all the Treasures of wisedom and knowledge So that all the Light which the World ever had came from him as

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