Christs Fullness and Mans Emptiness, Part
Of his Fulnes wee 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 onelyonly 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 onelyonly, but the Wil also which produces that deed, nor that onelyonly, but the thought also which begat that wil. For we are not able so much as to thinke a good thought of our selves. 2 Cor. 3 5. So … grace, yea … preparation to grace, and ab… to accept grace are al from God: contrary to what Arminians affirmeth: and not of our selves, and that for th…e reasons.
Because nothing can worke beyond th… Spheare of its owne …, the eff…ct exceed…th not the Cause, therefore it is impossible for corrupt nature either to beget Supernatural grace or to … any Action preparing, or bending, or inclining the wil to it: For as the water cannot heate (which is an Act… … 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.Object….
And if it …e 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 a… Artificer as he is an Artificer; So though to wil be natural, yet, to wi… 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 no 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 fice choise of his wil to convert, or not to convert; Their onelyonly 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 Re…isus voluntatis, 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 onelyonly 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 grace, and grace is an effect of the spirit. Now the spirit breaths, when, where, & in what measure it listeth. Againe, if grace should spring out of our soile it should be but a flower of grasse, for all flesh is grasse, but the grace of the mediator is of a more durable nature, a flower that …ades not, and a spring which is not dryed up.
Hence 2. Correlaries.
One to rectifie our judgment.
The other to direct our practise.
The first shewes us the errors of Arminius, who hath but refyned the old Pelagianisme, a dangerous errour: for Arrianisme was like a land flood that overflowed the whole world, but was soone dayed up againe, because it had not a spring to maintaine it, but the best ages of the Church had in them as he called. Multas fibras virulentiae Pelagianae, because it is an errour agreeable to nature & reason, so that we have a spr…ng within our own breast to nourish and main…ine it. B…now to keep close to the point in hand, this point sheweth the e…or of Arminius and Pelagius, who ascribe the beginning preparations and ability of accepting grace to our own free will, although the complement to God. Whereas you see by what hath been said, that not only the fuller streames, but every drop of grace is received from his fulnes. This errour proceedes from … not distinguishing a right betwixt acquisite habits and infused, indeed in the acqu…te, the acts goe before the habits, and prepare for them, but with infused habits it is clean contrary; It is with them as it is with the naturall powers of the soule, wee have first the faculty of seei…g be…ore we doe see, and the faculty of hearing before wee doe heare, so it is in infused habits, we have first the habits before we exercise the o…rations of them, for even as the wheele doth not run that it may be made round, but it is first made round that it may run so the heart doth not first do the actions, whereby it is put into a right frame, but it is first fa shioned and made a new Creature by grace, and then it doth actions, and brings forth fruits wo…thy amendment of life, for what is said of the soule is as truly said of Grace, it doth, Fabrica… Sibi Domicilium, prepareth a room for it selfe, useth no Harb…nger, for nothing can prepare for grace but grace.
And if it be objected, as Arminius doth in his book upon the 7. Object.to the Romans, that such as Seneca and Socrates, were much enlightned, did approve the law of God according to the inward man, and had a kind of universall common grace.
I answer, that this priviledg cannot be denyed to many among Answ.the Heathen, that as Alch…mists, though they misse the end, yet they finde many excellent things by the way. So though they failed of the right end, the glory of God, yet they were not destitute of many excellent common gifts, wherein though one did go faire beyond another, as Seneca beyond Nero, and so others, yet as they say of sins, they do all alike passe the…rule of rectitute, though some goe further beyond than others, so were they al alike destitute of or…ginal Righteousnesse, although some more elongated from …t than others, al are alike dead in sins, though some (as dead bodies) more corrupted and putrified than others.
And if it be objected, as it is by Arminius, to what end then Object.are Exhortations and Threatnings, the propounding of Punishments, and Rewards, if it be not in our power to accept Grace, & refuse it as we wil.
I answer, that as the raine although it fal aswel upon Rockes and Heathes, as upon V… and Fruitfull places, yet no man asketh Answ.to what end is the first and latter raine; So Exhortations & Admonitions though they fal aswel upon the Reprobates, and those that are desperately wicked, as u…on those that are docible and capable of better things, it is to no se…e folly to aske to what end they are, seeing as the raine, so they are to many beneficial and useful.
So much for the first Corollary, which serves to rectifie Judgements.
The next is for Practise. If al grace be received, then deferre not repentance, for no repentance is accepted, but what proceeds Corol. 2.from a Sanctifying grace, and that as you see is received, that is given by God as he wil. It is not in him that willeth, nor in him that runneth, but he hath compassion on whom he wil have compassion, and whom he wil, he hardeneth, Rom. 9. 15. As I said before, the Spirit breatheth where, and when it listeth. Therefore we should as Millers, and Mariners are went to doe, who take the Gale when it commeth, because they know the winds are not at their command: Suppose a man were to passe the Seas within 20 da…s upon pain of death, if the wind should blow the second day, third day, or fourth day, no wise man would omit the opportunity, because he knowes the winds are not in his power; So, if the spirit shal breath into our hearts good motions of turning to God unfainedly in our youth, at 16. 17. or when over, it is the greatest wisedome in the world to take the opportunity, and not to put it off, who knoweth whether they wilbe had againe … no: How many thousand are now in Hel who tho…ght to ha… repented, and did not because they neglected those breathings … the Spirit where they were offered? For there are certaine acceptable times, after which God offers Grace no more: happy he that knowes that day of his visitation, and as our Saviour speaketh, the things which belong to his Peace, in that his day, which Ierusalem did not, which made Christ to weep over it, and which Saul did not: and the Jewes in Ieremiah's time did not, when God forbad Ieremy to pray for them. For as there were certaine times when the Angell moved the waters in the poole of Bethesda, and he that then stepped in, was healed; so there are certaine acceptable times, wherein God troubles the hearts of men by his spirit. Happy is he who then steps into a good course, that he may be healed to Salvation. I say there are certaine times, wherein God doth (as it were) thaw and soften the frozen hearts of men. And it is wisedome then with the husband-man to put in the plough, while the ground is soft: for the heart in such a case is like iron in the furnace easily fashioned, but stay till it be cold, and it will not be wrought upon. I beseech you therefore let us be exhorted to take the opportunity, and not be like to those whom Isayah complaines of, who like bulrushes how down their heads for a day, while some storme of inward or outward trouble is upon them, but when a faire Sun-shine day comes to dry it up againe, lift up their heads as upright as ever before.
If a man would sit downe and call his thoughts together but for one half hour, and consider this seriously, I have but a little time to live here, it is another place where I must live for all eternity, and it shall be with …e for all this etern…ty, as I spend this short time. I say if this were thoroughly considered, I wonder that any thing else should take up the intentions and thoughts of a mans heart, but only how to make sure his salvation. But alas we are robbed of our selves through worldly delights, and doe magno conat…, magnas …gas agere, and so we spend our lives. But if we would not have with the Merchant, Forturam rudentibus ap…am, that is, an estate hanging upon ropes, and depending upon uncertaineties, especially seeing grace whence repentance proceedeth, is as you see received, and not in our power. But wee mistake repentance, and that is the cav…e we defer it, it is not as it is commonly thought, a sorrow for our sinnes onelyonly, nor a …cere leaving of sinnes out of feare of hell, and desire to be saved, which a man may doe out of the strength of naturall wisedome, providing for his owne safety, but it is a much different thing, viz. putting life into a dead man: Ephesians 2. 1. Making a man a new Creature, 2 Corinthtant 5. 17. A change of the whole frame of the heart. As if another soule dwelt in the same body, as he saith; Ego non ego. In a word, when a man is cleane another man, then he was serving of God out of an inward propensnesse and having the whole bent of his disposition turn'd to delight in the Law of God without these by-respects. And that this may yet be made clearer, and put out of all doubt, I would aske but this question; That repentance which men take up in age, or in times of extreamity, whence proceedeth it, if from selfe love, as it usually doth in such cases, because the soule is then strongly possessed with an apprehension of death and hell, and another life, then there is no more then nature in it, for the streame riseth not higher then the fountaine. A beast would doe as much, which sinking into danger, would struggle to save it selfe. But if it proceed from love to God, why was it not done sooner, why not in the flowre of our youth, yea when it is done soonest, would we not be heartily sorry that it was not done sooner, if it proceeded out of love to him. And if it thus proceed out of an holy love to God, it cannot arise but from his holy spirit: the breathings of which spirit as they are most free, so are they most pretious. Therefore when such a sparke is kindled in our hearts, let us bee carefull to put fuell to it, and not suffer it to goe out againe.
Al the Creatures in Heaven and Earth cannot helpe us againe to them, yea the best Ordinances are but as pens without inke, or empty Conduit-pipes which give not a drop of true Grace. except Christ who is the Fountaine please to conveigh it by them. You know the Famous Story of Francis Spira, what bitter cryes hee used upon his Death bed: O that I had but one drop of Faith▪ One of the mottons which I have beene wont to have, but yet could not have them! But died with those desperate words in his mouth, I am D…mned. Therefore let us take heed how we let such motions rise up like bubbles in us, and breake againe; or goe our like sparkes upon wet under, lest often checking, and snibbing, and quenching the Spirit, in the end we be guilty of resisting the Holy Ghost, and God shal swears in his wrath that we shal not enter into his rest. [Where by the way observe, that this Doctrine teacheth us not to be idle, and leave al to God, as they slander it] but as Paul maketh the Consequence, because God worketh in you both the wil and the deed, therefore worke out your Salvation with feare and trembling. Armin…s contrarily, our selves worke in our selves the Wil, and the deed; Therefore we need not worke out our Salvation with any such feare and solicitude, since we may doe it at our owne pleasure and leisure.
But it wil be said this is a hard case, although a man would repent, yet he cannot? though he desire to serve God, yet it is impossible. Therefore to take away this Scruple, we must know that God is exceeding free and open-handed in giving grace (if it may be taken in time) and if we wil not believe it, Iohn commeth here and telleth you, I have received of his Fulnesse, and not onelyonly I, but al we have received, that is, al other Saints that either are, or have beene: and since Iohn's time, many thousand thousands: And shal not such a Cloud of Witnesses perswade us? If a Beggar doe but heare of an open House kept, or a great Dole, it affects him, and invites him to goe: But when he sees many come from it with armes-ful, and lapsful, and baskets-ful, then he is confident: that addeth wings to him; So if a sick man doe but heare of a Famous Physitian, or a healing Wel, it stirs him up to goe and try: But when he meets with 100 and 1000 comming from the Wel, and telling him, I have beene there and am healed, I have beene there, and am made whole, then he maketh no question; So doth Iohn here, Al we have received of his Fulnesse: Like a Bird that hath found out a ful heape and calls his fellowes to it. Say not therefore, on my sinnes are so great, and my wants are so many: But rather thinke thus with your selves, if there was grace inough for so many, there is surely inough for me: OnelyOnly you must receive when it is offered in the acceptable time, lest often gr…ving the Spirit, God suffers his Spirit to strive no longer. Gen. 6. 3. But (as I said before) sireare in his wrath that you shal not enter into his rest.
2 If al grace be received, then let us be affected as Receivers [1 In thankfulnes towards God] the most gracious are the most grateful, [2 In Humility towards men] For what have wee that wee have not received? And shal our Purse or Vessel boast … selfe against another, because the Owner hath put more Gold, or more precious Liquor into it, than into another, it may be of the same, or a better worth? Or shal the w…l which glistereth with the Sun beames exalt it selfe against another which stands in the shadow, as if it had Lustre from it selfe, and not borrowed from the Sun.
3. Let us be affected as Receivers, in begging grace at Gods hands by Prayer. Therefore it is said to be the B…cket of grace, and it is a true observation that a man of much Prayer, is a man of much Grace. Now Prayer is either Private, or Publique: [Private, is that wherein we expresse our private and particular occasions to God every day, wherein we renew Repentance & Covenants with God, of abstayning from the sinnes we are most proue to, and of doing the duties to which we are 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 servent, 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 falsenesse 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 Tertullian's time: It is evident that there were set Formes of Prayer used in the Church: for in his 11th Homily upon Ieremy, he repeateth and expoundeth some passages of them, upon which occasion Illiricus saith. Tune temporis certas quasdam foro… las orationum s…e 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 Laetaniarum ubique …sse 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 Protect… 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 b… …prehended, is of a secret disesteem of publique prayers? By … of which, many neglect to come to them, and they … doe it in a perfunctory and overly manner, which is an extreame fault. Better were it, that men would came to this disjunction; either it is lawfull to use them or …; if not, why doe they not wholly abstaine, and if they …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 that is to worship God, and to performe a service to him, for preving of which, there are two places of Scripture un-answerable, Luke 2. 37. Hannals worshipped God by fasting and prayers, the word used is foreign, which is the proper word for worship, Acts 13. 2. They ministred to the Lord and fasted, the word used is foreign, whence the word Liturgy 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 stinted, when wee are settered with words appointed.
Answ. The freedome of the Spirit stands not so much in the extent of the words, as the intensnesse of the zeale wherewith they are uttered. Besides if this argument were good, it would swell against conceived prayer, for if he that heareth, hath a larger spirit then he that prayeth, there is to him the same stinting o… 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 particuler occasions. And if they be more publique, there are prayers before and after Sermon, wherein 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 publike 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 impetramus 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.
End of the text · John Preston, Christs Fullness and Mans Emptiness (1645)