Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	faith_n	forgive_v	forgiveness_n	3,744	5	10.4274	5	false

Text snippets containing the quad

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

the sorrow commanded is that which followes beliefe for the more I beleeve the promises the more I shal grieve for displeasing him But what is the way to get assurance of the forgivenesse of our sinnes may some say I answer That that be done which is to be done on our part beleeved which God hath promised First The things to be done on our part are these 1. Confession plainely and truly we must confesse them to God and to man when we our selves cannot overcome them 2. Contrition which is when a man is not stubborne and resisteth Gods will and will please himselfe to get his heart broken and to say as S. Paul saith Lord what wilt thou have mee to doe and then we are subject to his will To him will I looke that is of a contrite heart 3. Desertion or forsaking of sinne for He that forsaketh not his sinnes shall not prosper which is when we having the like occasions yet will not give way to him but follow our owne lusts Secondly That that be beleeved which God hath promised and that is that as hee hath said He will forgive our sinnes upon such and such conditions so we beleeve it And to make us to doe this these motions may perswade us 1. Because he is mercifull in whose mercy there are three things all very materiall and moving 1. It is naturall to him hee is not weary of shewing mercy as the eye is not weary of seeing nor the eare of hearing no more is God in shewing mercie but in us it is not naturall but an infused quality and therefore wee are weary when men provoke us often 2. His mercy is infinite but in men it is not so therefore come within compasse of this quality and hee will exercise it for no sinne is beyond Gods mercy this keepeth us from despaire for though they be great yet God is able to forgive them As the raine watereth as well the great field as the little garden and as the Sunne shines as well on mountaines as on Molehills and as it disperseth the thick mist as well as the least thinne cloud so doth Gods mercy passe by great sinnes as well as little But if our sinnes be exceeding great aggravated with circumstances and often committed then we cannot imagine that God will forgive us This is answered by the Prophet Isaiah God is more mercifull than man can be sinfull he is more mercifull than we can imagine My thoughts are as much above your thoughts as the heaven is above the earth 3. We see much mercy in men and in the mother of a childe now it is but as a drop out of the ocean of Gods mercy but as a spark to the whole element of fire If you being evill can give good things to your children how much more shall your heavenly Father c. See what the Scripture saith I am mercifull forgiving iniquity transgression and sinne the first word signifies originall sinne the second actuall the third rebellion all which God can forgive Secondly because it is the end of Christs comming into the world now no man will doe any thing especially so great a matter as to kill himselfe for no end Christ then dyed for the forgivenesse of sinnes This S. Paul urgeth the end of Christs comming was to save sinners otherwise the crosse of Christ had beene of none effect and his mediation of no use if men did not commit sinnes or if God should not forgive them therefore God must needs be ready to forgive Thirdly because God beseecheth us to be reconciled unto him through Christ now if God doth this if wee seeke earnestly hee will heare us The Prodigall being willing to come home to his Father he met him and received him joyfully so doth God hee chargeth his Ministers to compell men to come in that is to preach Gods mercy that he will forgive their sinnes and therefore the most acceptable action to God is to bring a sinner to him Fourthly the charge laid on us to beleeve wee are charged on the paine of death to beleeve and therefore it is most profitable for us and most pleasing to him hee takes it wel at our hands that wee should beleeve and by the hand of faith lay hold on him which hee would not doe if he were not ready to forgive Fifthly from the examples of others let us see what God hath done for them and it will make us beleeve he forgave Manasses as well as Ioshua he pardoned Mary Magdalen as well as Elizabeth and Paul as well as Peter he hath forgiven the greatest sinnes as well as the least and he will also deale so with us Sixthly from the effects of it which are these 1. It glorifieth God much Abraham beleeved and glorified God much for the greater the sinner is the more honour is given to God as the Physitian hath the greatest glory by curing the greatest wound so God hath the greatest glory by forgiving the greatest sins which wound the soule even to death 2. It moveth us to love God the more Mary loved much because much was forgiven her 3. It mollifies the most it causeth them to relent and weepe much more This is plaine by that place where it is said that when God forgave the greatest sinnes then they mourned and lamented as in those Converts Act. 2. 37. 4. It purifies the heart for no man lookes to keepe his heart pure untill hee be assured of the forgivenesse of his sinnes for till then hee cannot looke on God as on a Father but on the contrary when the sinne is not forgiven God loseth the glory of being a Father and the glory of his truth and of his mercy and that hardens the heart from relenting Seventhly from the price which was payed and which no sinne can goe beyond indeed if Christ had payed but a finite price wee might feare that our sinnes should not be forgiven If a man were in debt two thousand pound and there were but one pay'd hee might be discouraged but when there is infinitely more pay'd than the debt is this should make us beleeve our sinnes are forgiven us whatsoever they be seeing they be all but finite Eighthly from the tenour of the Promises which proclaime that they that beleeve and repent and forsake their sinnes shall finde pardon for them as a King that proclaimes that all traytors and rebels shall be pardoned if they would lay downe their weapons Now Non est excipiendum ubi ●ex non excipit There is no exception to be made where the law makes none God faith yea therefore hath said and sworne it that he will forgive our sinnes that we may beleeve it But I have committed the sinne oft Yet God will forgive thee Though thou hast oft committed whoredome yet I will forgive thee if thou turne unto me saith the Lord by the Prophet of the house of Israel Ier. 3.

SVN-BEAMS OF GOSPEL-LIGHT Shining clearly from severall Texts of Scripture opened and applyed 1. A heavemly treatise of the devine love of Christ. 2. The Christians freedome 3. The deformed forme of a formall profession 4. Christs fulnesse and mans emptinesse By IOHN PRESTON Doctor in Divinity Chaplaine in ordinary to King Iames Mr. of Emanuel Colledge in Cambridge and sometimes Preacher at Lincolnes Inne LONDON Printed for IOHN STAFFORD and are to be sold in Bracke Horse Alley 1644. A HEAVENLY TREATISE OF THE DIVINE LOVE OF CHRIST Shewing 1. The Motives 2. The Meanes 3. The Markes 4. The Kindes thereof Delivered in five Sermons by IOHN PRESTON Doctor in Divinity Chaplane in Ordinary to his Majestie Master of Emanuel Colledge in Cambridge and sometimes Preacher at Lincolnes Inne MATTH 22. 37 38. This is the first and great Commandement thou shalt Love the Lord thy God with all thy heart LONDON Printed by Thomas Paine for Iohn Stafford in Chancery Lane over against the Roules Anno Dom. 1640. The Names of Doctor Iohn Preston his Severall Treatises 1. A Treatise of the Attributes of God containing 17. Sermons upon divers Texts 2. Foure Treatises viz. 1. A remedy against Covetousnesse upon Coloss. 3. 5. 2. An Elegant and lively description of spirituall life and death upon Iohn 5. 25. 3. The Doctrine of selfe dentall upon Luke 9. 23. 4. A Treatise of the Sacrament upon 〈◊〉 Ioh. 5. 14. 3. The Saints daily Exercise or a Treatise of Prayer upon 1 Thess. 5. 17. 4. The New Covenant in 14. Sermons upon Gen. 17. 1 2. Unto which is added 4. Sermons upon Eccles. 9. 1 2. 11. 12. 5. The Saints Qualification containing viz. 1. A Treatise of Humiliation in 10. Sermons the first 9 upon Romans 1. 18. The tenth Preached before the common house of Parliament upon Numb 25. 10 11. 2. Of Sanctification or the New Creature in 9. Sermons upon 2 Cor. 5. 17. 3. Of Communion with Christ in the Sacrament in 3. Sermons upon 1 Cor. 10. 16. 6. The Doctrine of the Saints Infirmities upon 2 Chron. 30. 18 19 20. 7. The Brestplate of Faith and Love containing 18. Sermons upon three severall Texts viz. Revel 1. 17. 1 Thes. 1. 3. Gal. 5. 6. 8. Five Sermons Preached before his Majestie viz. 1. The New Life upon 1 Iohn 5. 15. 2. A Sensible demonstration of the Diety upon Esay 64. 4. 3. Of Exact walking upon Ephe. 5. 15. 4. The Pillar and ground of Truth upon 1 Tim. 3. 15. 5. Sam. Support of sorrowfull sinners upon 1 Sam. 12. 20. 21 22. 9. Two Treatises of Mortification and Humiliation upon Col. 3. 5. Ephes. 2. 1 2 3. Together with the livelesse life A Treatise of Vivisication 10. His Remaines containing 3. excellent Treatises viz. 1. Iudas's Repentance 2. The Saints Spirituall strength 3 Pauls Conversion 11. The Golden Scepter with the Churches Marriage being three Treatises in one volume 12. The Fulnesse of Christ upon Iohn 1. 16. 13. A Heavenly Treatise of the Divine Love of Christ in Five Sermons upon 1 Cor. 16. 22. A briefe Collection of the principall heads of these five insuing Sermons Sermon the first THe explanation of the two words Anathema and Maranatha fol. 2. Doctrine 1. That to love the Lord Iesus is so necessarily required of us That he is worthy to be accursed that doth it not fol. 3. What Loue is in g 〈…〉 ill ibid. How this Love dot 〈…〉 w it selfe ibid. Five kindes of Love 4. Three qualities of love 5. What this Love of the Lord Iesus is It is a holy disposition arising from faith whereby me cleave unto the Lord Iesus Christ with full purpose of heart to serve and please him in all things 8 Five reasons why they are worthy to be cursed that love not the Lord Iesus 11. 12 Vse 1. It is a great sinne not to love the Lord Iesus Christ. 12 An Objection answered 14 Five true signes of this Love of the Lord Iesus 15 Sermon the second Vse 2. Try whether what you doe is out of Love 19 Five notes of tryall of this Love of the Lord Iesus 21 Sixe Objections answered 30 31 32. Sermon the third Five notes more of the triall of the Love of the Lord Iesus Christ. 37 Divers Objections therein answered 38 Vse 3. To humble our selves for want of that Love 33 Eight reasons why wee ought to love the Lord Iesus 44 Divers Objections thereunto answered 45 46 47 48 49. The fourth Sermon Vse 4. The 4. Vse is to exhort us to love the Lord Iesus 53 Five advantages which doe arise from the Lord Iesus 54 Foure meanes to be used to strengthen our Love in the Lord Iesus 60 Diverse Objections therein answered 61 to 67. Sermon the fift The kindes of Love that the Lord accepts 73 Divers Objections thereto answered 75. 76 Wherein grounded Love doth stand 77 The Object on whom our love is to be set 79 Of the curse of those that love not the Lord Iesus 82 Three Objections answered 83. 84. 85. 86. A Soliloquy of the devout soule to Christ panting after the love of the Lord Iesus 89. To the Reader of these pious and plaine Sermons Grace and PEACE CHristian Reader it was an old complaint of an Heathen that the noise of the old Philosophers opinions did hinder their dung-hill gods from hearing their prayers And it is no very new complaint of a Christian that the many idle subtleties of the Schoole have so drawn up Divinity to the highest pegge of a curious mind that it hinders the heart from moulding it into Prayers and practice This grave and serious Divine whose living Sermons are here commended to thee when hee is dead saw it with both eyes Therefore though he was no small master in subtleties yet all his thoughts were bent to draw them downe from the floating braine to the feeling heart that his hearers might be better brought to know and doe As this hath been his course in all his writings before extant so is it in this that now comes to thy hands How might he have hid himselfe in the thornes of speculation How high might hee have flowne in the curious extracts of every word of this Text But he that delighted to speake ten words to edification rather then ten thousand that could not pierce every ordinary braine contented himselfe to fill up deepe foards to make them passable and to wade the sweete and shallow streames of the love of the Lord Iesus He might from hence have set himselfe upon the mount of cursings and showred downe worse then fire and brimstone upon delinquents but the meeknesse of his spirit carries him up to the mount of blessings to learne good soules through death to finde life through threatnings to meete with comforts Hee being lifted up by the Divine love of Christ doth describe love and our love to Christ He soares to the equity and necessity of it He rests not before he have given you the meanes motives markes

gaines qualifications and obiects of this love How faine would he have thee love the Lord Iesus that thou maiest avoid the curse and enioy the blessing Hee knew nothing more necessary for a good Christian then this love First he must be a Christian by faith next hee must live a Christian by faith and love too Hee can doe neither without the love of Christ to him and this hee can not have but in his time hee shall have faith in Christ and love to the Lord Iesus There is neither thing nor love in all the world more comfortable to a good man then this Sinne presseth hard downe and pulls him back from heaven Satan baites both the hands and hookes of the world prosperity and adversity to entangle him Death brings him downe to the bed of darkenesse the land of oblivion and laies him up as a despised lumpe But if hee have this love when all vanishing bubbles flie away this mounts him up into the bosome of God As water be it conveyed in Pipes never so low yet in the same Pipes it will rise up as high as the Spring head so this love springing from the bosome of God though it bee shed abroad and runne through the channels of our hearts on earth yet with a willing motion it mounts up to Christ againe and carrieth us along with it in despite of stormes Where we love we live where wee love we desire to be and God hath so ordered that this appetite shall not be in vaine And as for other Loves see whether the Love of the Lord Iesus doe not surpasse them all Love other things and yet often they slide away from thee so that in them thou hast but a momentany joy But love thy Lord and doing so he he abides with thee for ever and is to thee a spring of everlasting joy Love other things and they cannot know the sincerity of thy heart how much and in what manner and measure thou lovest them But love thy Lord and hee knowes better the love of thy heart then thy selfe Thou maist say unto him as did Peter Thou knowest all things thou knowest that I love thee and shalt find entertainment answerable Love other things and thou hast vexing care over them both about their gaining keeping and losing But love thy Lord and thy care is sweete for him yea he careth for thee in all thy wayes Thou canst lose nothing by it no not thy heart which though it goe out to him and he keepes it yet hee gives it to thee againe and that better then it was to comfort thee in thy whole course Love other things and thou findest not them at all times nor so often as thou wouldest when thou hast need thou canst not speake to them so often as thou wouldst neither doe they harken to thy words as thou couldst wish But love thy Lord and hee is with thee alwaies to the end of the world Thou maiest speake to him at any time by night or by day he heareth thee at all times and gives thee thy hearts desires Love other things and thou canst not know their secrets there may bee something in them which may bee vexations unto thee in the issue there may lye a snake under the greene grasse a filthy loade under a sweet flower and a worme in the heart of a defired apple But love thy Lord and he will reveale the mystery of Godlinesse and his hidden secrets of truth unto thee according to his word yea thou shalt see that nothing but that which is glorious in it self and good for thee is either in him or about him Love other things and they put thee to many a trouble they hinder thee in thy prayers and all thy service to God because thou dost alwaies think and dote upon them But love thy Lord and hee bringeth into thy heart and conseience peace which passeth all understanding The more thou lovest him when thou prayest the more hee gives thee to thy selfe yea the more he gives thee to himselfe and fills thee with holy comfort Love othe● things and they are without thee still thou canst never bring them to any more intimate communion save that which is common to thee with Epicures But love thy Lord and he dwelleth in thee and thou in him for he is Love Love other things and they seeke at thy hands a profit and gaine to themselves or else they perish in thy love They will take advantage upon thy love to worke upon thee for their owne perfections But love thy Lord and hee seekes thy profit and perfection he alwaies endures to glorifie himselfe in doing thee good Love other things and most times they will deceive thee they are often lyars variable and inconstant But love thy Lord and thou shalt be assured hee is most true and unchangeable and thou maist build upon him that hee will not faile thee nor forsake thee Love other things and ofttimes they cause griefe and heavinesse and so doe highly displease thee But love thy Lord and it banisheth feare and sad confusion of face because thou canst see nothing in him that can displease thee Lastly love other things and thou knowest not assuredly whether thou art loved of them again But love thy Lord and thou maist bee assured that he answereth thee with the same yea with better for hee cannot but love a blessed child of the begetting of his owne will By how much more excellent this love is then the love of all things else by so much the more must thou presse to enjoy and practice it Every thing naturally desires that which is best for it If it have it not it is from the errour about the object or the miscariage of the appetite That therefore thou maiest faile in neither but mayest have the best object and the best appetite cleared from clouds of ignorance and sin unto thee these five Sermons of an experienced master in Israel are tendred unto thee If thou reapest benefit by them give glory to God who would not have this lampe of love kept under a bushel and buried in oblivion If thou receivest the least encouragement from these foregoing lines to make use of this light know that they proceede from the love of thee in Christ in him who desires thy prayers that hee may love the Lord Iesus both in life and death Farewell A HEAVENLY TREATISE OF DIVINE LOVE Sermon I. 1 COR. 16. 22. If any man love not the Lord Iesus Christ let him bee Anathema Maranatha Let him bee had in execration or let him be excommunicated unto the death THese words have little dependance on the words before going which are these The salutation of me Paul with my owne hands It was the custome of the Apostle that the Church might not deceived with counterfeit Epistles to set his name to those hee wrote And that he would not doe alone but did alwayes adde some gracious sentence as commonly this The grace of our Lord Iesus

knowne sinne which hee loveth Fourthly because hee hath the whole law written in his heart and his heart is set to obey the whole law and therefore hee cannot lye in any knowne sinne Fifthly because he is wholly changed and translated to another man which is exprest two wayes 1. The whole drift of his minde is changed As suppose the earth were made free the whole bent of it were to goe upward so a man is wholly bent towards heaven or else his heart is not changed and if so he can lye in no knowne sinne 2. He is changed in his taste S. Paul saith They that are in Christ savour not the things of the flesh but of the spirit every sinne is bitter to the regenerate man if it be not then he savoureth the things of the flesh To this is that agreeable Keepe this feast with unleavened bread and not with old leaven of maliciousnesse we must be unleavened bread to Christ we must give no allowance to sinne Sixthly because they know God The Lord saith by his Prophet I will write my law in their hearts and they shall know me so that with this writing the law in their hearts they cannot but know sinne for they are changed in their mindes before they can know God hence I inferre that he that knowes God will not change from the immutable God to the mutable creature and they that doe it doe it because they know not God Seventhly because hee hath faith which will make him not lie in any knowne sinne for all sins are either of the temptation of the devill the flesh or the world now faith overcomes all these 1. It overcommeth the world This is the victory that overcommeth the world even your faith but if the world could overcome the regenerate in any temptation then this were not true that faith overcommeth the world but he shall not be overcome by the glory and riches of the world Secondly the flesh The just walketh in his integrity To this may be added that blessings are every-where annexed to the keeping of the commandements Blessed are they that have respect unto thy commandements If you leane to the right band or to the left c Againe If you keepe the whole law and offend in anyone you are guilty of the whole law But besides these Scriptures there be other reasons to prove that the regenerate man cannot lye in any knowne sinne First because hee that lyes in any knowne sinne hath another for his Lord and God and so is an Idolater and so cannot be regenerate for hee yeeldeth to the same still if it commands hee obeyeth God commanding him hee neglecteth it and therefore maketh it his God Secondly because he that lyeth in any knowne sinne will be unconstant in the serving of God now God rejecteth such an one for though the temptation to that sinne being removed hee serve God yet that sinne setting upon him hee forsakes Gods service and obeyeth it and when soever occasion is offered hee turneth to obey it now such unconstancie God hateth As among men a flower though it be more beautifull than a pearle yet it is not regarded so much because it is fading and a ship may saile safe a great while but yet falling upon a rock maketh shipwrack so a man may make shipwrack of faith and a good conscience and such a one cannot be in the state of grace Thirdly because hee that lyeth in any knowne sinne will if he had like strong temptations commit all the sinnes in the world as be a man enclined to covetousnesse or uncleannesse hee would commit any other if hee were as much enclined to any other now such an one cannot be in the state of grace Fourthly because if a man have a good heart no sinne can grow there because it is out of its proper place and therefore cannot prosper as plants that grow in India if they be set here wither so every sinne in a good heart is out of its proper place and wil not grow but wither every day more more but he that findeth finne growing in his heart his heart is not regenerate Fifthly because he must hate the word of God and godly men for when a man is ready to commit sinne the word is at him to disswade him godly men disswade him and therefore now if he doe it and they still rebuke him hee commeth to account the word a reproach and he hates it and good men likewise Thus Herod is Iohns friend a great while till he tels him of his beloued sinne and then off goes his head so hee hates God and wishes there were none because he resolveth to sinne and God reproves him and so hee cannot be in a good estate Sixthly and lastly because all his actions will have an evill tincture from that his sinne it so swayeth all he doth that nothing is currant in Gods sight As if a man were set to get honour though he did not directly fall into that sinne yet hee squareth all his actions that way hee affecteth such persons as may further that his intent so that sinne leaveneth every action of his and whensoever any act of religion opposeth him he then forsaketh all as if a man have a project to get a harvest that is not yet come all that hee doth is for that end hee ploweth soweth and the like so it is with a man that hath a sinne and resolves to follow it hee byasseth all his actions by that therefore God abhorres him and all that he doth First this is to try us hereby every man may know whether he be in the state of grace or no. If he lies in the least knowne sinne that is hee is but counterfeit if though he be admonished and told that God will not have him to doe such a thing yet he doth it it is a signe he is not in a good estate as if a man knew and were perswaded he ought not to abound in idle speeches and yet will it is a signe he is not in the state of grace So when he is commanded to pray and yet doth it not or doth it only for shew it 's a signe he is in a bad estate or if hee knew it a sinne to be idle and is perswaded of it and yet will it 's a signe his estate is not good so for immoderate gaming if one be told hee should not yet will use it certainly he is bad so for the lust of the flesh the lust of the eyes and the pride of life when a man shall spend all his time and finde all thoughts bent that way for any one of them certaine it is his heart is not gracious for then these thoughts would not abound in him but thoughts of growing in grace but if his morning thoughts be for satisfying of the flesh and the lusts thereof or his secret plots he may justly feare it 's a reigning sinne for when all his projects and thoughts are upon one thing

therefore in heaven it is said there is neither Sunne nor Moone now what is that there is no excellencie in any creature that is magnified there but God is all in all hee is Sunne and Moone and therefore in the Revelation of Saint Iohn it is said and said to their honour it is made their worth that they give all to God Glory and power be to our God for ever they fall on their faces throw down their crownes though created glorious creatures When the evill Angels began to reflect upon themselves it was their ruine they fell from God for the creature of it selfe is like a glasse without a bottom if it commeth to stand upon its owne bottome it falls and breakes and so the Angels when they would stand of themselves they fell downe to the lowest pit and therefore of all graces labour for emptying graces as Faith and Love for these give all unto God nothing to mans selfe and therefore they are the great graces in religion which you must chiefly labour for Secondly from that there is a power in godlinesse if it be such a powerfull thing as you have heard it is then this may serve to comfort us in the wayes of it Wheresoever it is in truth there it is in power say that thou hast such a light that thou canst not beleeve that there be such roades as that thou canst not walk by them yet if thou hast godlinesse thou shalt be able to overcome for the kingdome of God consists in power When God commeth to dwell in any mans heart hee sendeth godlinesse into it which rules in it as a King in his Kingdome think therefore of it as of Monarchs as Alexander was or those which Daniel speaketh of it carries all before it it bringeth every thought into subjection and therefore also the Spirit is called a spirit of power and if you have godlinesse it commeth from the spirit and therefore is accompanied with power and therfore Christ is said to be full of the holy Ghost and of power and so Stephen and Iohn the Baptist And grace is said to be a powerfull thing Be strong in the grace of God and in the Power of his might Now the reason why godlines hath power is because God hath put vertue into it As when you see such and such an hearb have such a vertue in it to doe such and such a thing it is because God hath endued it with such a power and so hath he done with godlinesse If therefore thou hast any thing to doe in religion set on it Hast thou any lust to overcome set on it and let mee speake to thee as hee spake to Gideon Goe on thou valiant man in the might of the Lord. The people of Israel travelling to the land of Canaan saw the Cities walled to heaven and that the Gyants were there the sonnes of Anak yet Ioshua biddeth them be of good comfort and feare not for the Lord would fight for them and deliver their adversaries into their hands so though you see difficulties in the way to heaven yet godlinesse is a powerfull thing that will carrie you through all therefore likewise the Apostle having prayed for the Ephesians that they might not faint at his tribulations for them which was their glory but that they might be strengthened with might by his Spirit in the inner man to comprehend with all Saints the breadth and length and depth and height and to know the love of Christ wh●ch passeth knowledge which because they might think they should never be able to do he addeth To him that is able to do above all that we can aske or think according to the power that worketh in us be all glory as if hee should have said God is able to doe it and that by the power which worketh in him so suppose to subdue some lust of the flesh be a thing so hard as you think it wil never be done nay you conceive it to be a thing so improbable as that you are asham'd to ask it yet according to that power which worketh in us he is able to doe above all we ask or think and therfore he prayeth that their eyes may be opened that they may see the greatnesse of the power that wrought in them and it was not that they might see and look at it idly but for the use to serve their turnes that they laying hold of it and using of it might be able to doe these things which they desire should be done even such things to which a mans nature is as untoward as water is to heat when there is none in it only as Christ said to Mary Beleeve and you shall see the power of God thou must goe to God for it by faith and God will shew it forth unto you and you shall have fruits of it The end of faith is not only to apply the holy promises of justification but of sanctification also as for example he hath promised to baptize you with the holy Ghost and with fire that is with zeale other graces of the spirit which must give them power and strength and all that sinne might not raigne in their mortall bodies Goe to God then and urge him with his promise and hee cannot denie you When men therefore think to excuse themselves by saying I am not able to doe such a thing what will you have me to do it is no excuse for if they were but willing it is all he requireth of them the power that belongeth to God which if men would but beleeve and go to him he would undoubtedly give it them I therefore now ask thee Wouldst thou turne to God Wouldst thou overcome such and such a lust of uncleannesse drunkennesse c. be it what it will be if thou answer No then thou art justly condemned thy blood be upon thy owne head but if thou sayest Yes thou wouldst then come but to God be resolute to be religious in good earnest and I will assure thee hee will vouchsafe thee power to doe it The Apostle saith that God would confirme them unto the end that they might be blamelesse in the day of the Lord Iesus for saith he God is faithfull he hath said he hath promised it hee shall break his word if he do not let me reason it a little with you Is it not an acceptable request to goe to God with all thy heart and to say Lord I desire but the power and strength to goe through with thy owne work Do'st thou think hee will not heare thee Remember Christ the only Physician how ready he was to heale men of their bodily diseases when they came unto him and hee hath not put off his nature now Do'st thou think the power of his death resurrection were but fancies or a notion If not goe on and feare not for as God said to Ioshua so shalt thou finde him to deale with thee I will never leave thee