Sunbeams of Gospel Light, Treatise 2 – Title page 4
THE DEFORMED FORME OF A FORMALL PROFESSION: OR, The description of a true and false Christian, either excusing, or accusing him, for his pious, or pretended conversation: Shewing that there is a powerfull godlinesse necessary to salvation, and that many have the forme, but not the power thereof. In handling whereof, These three things are plainly and powerfully explained and applyed.
1. What godlinesse is.
2. What the power of it is.
3. What be the reasons why some have but the forme thereof: together, with the meanes and marks, both how to attaine, and to try our selves whether we have the power thereof or not.
By that late faithfull and worthy Minister of Iesus Christ, JOHN PRESTON, Doctor in Divinity, Chaplaine in Ordinary to his Majestie, Master of Emanuell Colledge in Cambridge, and sometimes Preacher of Lincolnes Inne.
Not every one that saith unto me, Lord, Lord, shall enter into the kingdome of Heaven, but hee that doth the will of my Father which is in Heaven,
Math. 7. 21.
Pure religion, and undefiled before God and the Father, is this, to visit the fatherlesse and widowes in their afflictions, and to keepe himselfe unspotted of the world,
James 1. 27.
Printed 1641.
THE DEFORMED FORME OF A FORMALL PROFESSION.
2 TIMOTHIE. 3. 5.
Having a forme of godlinesse, but denying the power thereof.
OUR Apostle S. Paul doth in these words give us a part of a description of wicked men in the latter times: & he bringeth them in by way of prevention or objection, or answer to an objection, as if some should wonder that there should be such kinde of persons in the Church, as hee in the former verses had described; Covetous, boasters, proud, blasphemers, disobedient to parents, unthankfull, unholy, &c. doe these live as the Church do's? Doe these retaine the Sacraments, and the like? Yes, saith the Apostle, they doe, wee cannot denie it; only this, They have a forme of godlinesse, but &c. So that the point of doctrine arising from hence, doth plainly appeare even at the first sight to be this, viz. That there is a powerfull godlinesse necessary to salvation, and that many have but the forme, not the power thereof.
Now, there be three things to be explained in opening of this doctrine, to shew
1. What godlinesse is.
2. What the power thereof is.
3. The reasons why many have no more but the form therof.
For the first, that you may the better conceive what Godlinesse is, I will first shew you what it is not.
First then, it is not bare nature; but that godlinesse What godlinesse is not.which God requireth of all men, is more then so. God indeed hath commanded nature, yea even corrupt nature, to bring forth many fruits of godlinesse; as much abstinence from pleasure, much patience, much temperance, and such like, which are all very beautifull in their owne Spheres; but because they come not from God, nor his Spirit of sanctification, or because they have no respect of God, therefore they are not godlinesse, neither doth God regard them.
Secondly, it is not the act of religion proceeding from selfe-love, though offered to God, in regard that men see that God is the governour of the world, that he hath the keyes of heaven and earth, and men may doe much to God for such respects, using him as a bridge to get to heaven by, making themselves their utmost ends: and therefore this is not godlinesse: but what is it then, you will say?
Thirdly, it is a divine grace infused into the soule What godlinesse is.by God, whereby a man followes God, loves him, magnifies him, sets him up in his heart above all, and manifesteth this in his life, and the whole course of it, doing all for him and to him: and it is thus wrought; When the creature comes to see no beauty in himselfe, and no help in himselfe: and sith God is full of all beauty, and all excellencie, and all power, able to answer our desires in every thing; when he comes to see and consider this, then he begins to set up God in his heart; as the Jvy having no root, cleaves faster to the tree, so likewise doth he only to God, seeing that hee cannot subsist of himselfe; and when hee comes to see that hee depends on him for all things, he will doe all things for him, because all are from him: whereas before, seeing something in himselfe, hee magnified himselfe, and so withdrew himselfe and his heart from God. And so I come to the next particular, viz.
What is meant by the power of godlinesse: and What is meant by the power of godlinesse.for that, you shall know there is a godlinesse, which is not only in words and complements, but in deed and truth; for it not only puts upon a man a washie colour of perfection, but dyes his heart in graine in holinesse; and it differs from the other in five things.
First, It is done in the Power, when it is not the bare picture, where there are not only the outward lineaments of nature, but when there is life in it; Five differences betweene the forme and power of godlinesse.and that you shall know when a man needs not to be called on to good duties, but there is a naturall principle of life in him, wherby he doth them with facility and constancie, as naturall actions of life: when likewise he doth grow in them; for where there is life, there is also growth; and when hee doth likewise desire that which may feed it, as the meanes which may strengthen him in the doing of it; as if a man have life, he desireth meat and sleep; and when as there is life, then the works that come from a man, are not dead works, and then you have the power of godlinesse, it is not a fashion only.
Secondly, It is not true, but counterfeit, when it is like the true, but not the same, but wants some particular property that is to be found in the true; as that which is counterfeit Balsame, which is like the true, but wants the power of healing; and so likewise a counterfeit drug, and a counterfeit jewel, which wants that property which the true hath: and the want of this you shall finde in the use, and in the wearing: As a rotten bow is found to be rotten when the arrow is drawne to the head; so if a mans godliness be counterfeit, and hee unsound, it will be discovered in the wearing, or in some particular case, when he is put to it, or tried. A Jeweller will finde out the property of a Jewell, but an ordinary man cannot doe it, but by use & the wearing. To instance in some particular parts of godliness; the love of God, if it be true, hath these properties, that a man loves the brethren; for how canst thou love an immateriall holinesse in God, if thou lovest not that holinesse which is stampt upon the creature like thy selfe? so likewise rectitude and uprightnesse of heart; try it by this property, which our Saviour Christ makes of it, gracious speeches; Christ saith, that that which is predominant in the heart, the mouth will be full of: so for keeping of the commandements, if in truth they have this property, that they be not grievous, they will doe them with a naturall delight, and inward willingnesse: so for taking of Christ by faith, every man beleeveth he doth so, but our Saviour Christ trieth it by this, Goe sell all that thou hast, and thou shalt have treasure in heaven: & so mayest thou try thy self when thou art put to it by losse of goods, or credit, or otherwise.
Thirdly, It is in the power, when it is strong and not weake, when a man hath power and strength in doing good duties: and hereby many are discovered, who have good purposes only, which though they be hearty in them for a time, yet they want power and strength; and this is the case of many which be in the Church, who though they have the knowledge of the word of God, and approve the truth in their consciences, desiring to be saved by the practise of it, and so take up many good purposes, which yet come to nothing, because they want power and strength. Consider therefore if thou hast power and strength to performe thy purposes, and then thou hast the power of godlinesse; but not else. Many will say, I am but flesh and blood, and what will you have me to doe? now here wants the power, as you may see in the fifth Chapter of Deuteronomy, from the 7. verse to the 29, the people there said to Moses, That what the Lord should speake to him, they would doe it; they said then what they thought, and what they meant and minded, and the Lord saith of them, O that there were such an heart in them, that they would feare me, and keepe my commandements, &c. They wanted the power, though they had good purposes.
Fourthly, If thou wouldest know whether thy godlinesse be in the power or no, see whether thou hast not only the shaddow of it, but the substance; for there is a shaddow with the substance: as if thou pray, there is a formall doing of it, which is as the shaddow; but to pray in the holy Ghost, not in the voyce of thy owne spirit, but out of Gods owne spirit; not out of memory or wit, but out of thy heart, and that an heart sanctified by the Spirit of adoption; this is the substance. And so to heare for knowledge onelyonly, that is the shaddow; but to heare for practise, that is the substance: And so againe, for us to preach the Gospel, to doe it because necessity it laid upon us, and there's a woe denounced against us if we doe it not, as saith our Apostle of himselfe, there is the shaddow; But to preach with power, and authority, and not as the Scribes and Pharises, with the enticing words of mans wisedome, this is the substance.
Fifthly and finally, It is in the power when a man goeth thorough the work: a thing is said to be in the power when it is effectuall, when a man bringeth it to an end, and doth it not by halves: so some begin indeed, but then they leave the work in the rudiments: but if a man have the power, hee will break through all difficulties, hee will leape over all till he hath wrought out his salvation with feare and trembling.
And thus having dispatcht the two former particulars, I hasten to the third and last of the premises, viz. The reasons why some have but the forme, and not the power: and they are especially these.
First, because the forme is most easie, but the Reasons why many men have but the forme.power is a matter of more difficulty: for the former it doth not call upon a man to cut off his right hand, to pluck out his right eye, and to denie himselfe in things nearest and dearest unto him, as the power doth; for it requires a man should take paines in good duties, and goe through them, not to omit or slight the least of them in the least measure that may be, or to lie in knowne sinnes; and farther, it requires a man should doe this from day to day, and that when it crosses the flesh most: this is an hard saying, and caused many that they would no longer abide with Christ; they were willing to obey the forme, but not the power.
Secondly, because this power breeds hatred and opposition in the world, and the world will crosse it againe: now then, when a man may retaine the forme, and hold in with the world, a man may be of the world still, and the world will love his own: whereas the power makes men Antipodes to all the world; this makes many care for no more but the forme. Fit for this purpose is that place, Wisd. 2. 12. where the ungodly say of the righteous on this wise. These mens lives are contrary to ours, and their doings reprove our thoughts, therefore let us oppresse them: and Christ tells us we must look for no other, saying, We shall be hated of all men for his names sake; and it is no easie matter to have all men in contention with us: this then is another reason hereof.
Thirdly, because it is enough to serve a mans turne for his unregenerate ends: for men having a naturall conscience, whereof they must stop the mouth, and it being injudicious, and not able to judge of the power of godliness, they are satisfied with the forme: as when Children are wayward and wrangling, because wee know they are not judicious, we give them Nutts, not gold or silver to still them, and it serves their turnes as well; so is it here in the naturall conscience, it doth judge the forme to be enough to carry a man to heaven; and who would doe more than he needs must?
Fourthly, because if men have but the forme of godliness, Satan troubles them not, nor the flesh: but when men labour for the power of godlinesse, and goe on any further than the forme, then Satan (knowing this will bring them to heaven) hath the power of hell against them, and hee keepes a great busseling with them to hinder them what hee can: and so doth the flesh too; but it will not resist the forme, for that will stand with a mans lusts; but if hee be divided against himselfe, hee cannot endure it; as to denie a friend or a stranger, if he be importunate, is a hard matter; but to denie a mans wife that lyes in his bosome, if shee be earnest, is more difficult; but to denie a mans selfe when he is importunate with himselfe, is most difficult; and yet this you must doe, if you have the power of it. Now to denie the power of it, is when it is laid open to men and offered, and they with stubbornnesse of will resist and denie it.
And so much for the opening of the words: now for the folding of them up againe, and first from the first, what godliness is,
Let us learne not to deceive our selves, for it is Vse 1.not (as I told you) naturall or morall vertues only, no nor the doing of the actions of religion, a man making himselfe his utmost ends thereof: content not your selves therefore with any thing that is not godlinesse: let mee speake unto you as Peter to the dispersed brethren, where after that he had reckoned up many vertues, patience, knowledge, temperance, &c. he bids them add to all these godliness; as if hee had said, all the rest are not availeable unlesse you have godliness also: see therefore that all these be godliness, that is, that they all come from God, and looke to him; for this is the nature of godliness, to come to the Wells head, and to search higher than nature, to have another Alpha and Omega of all that is within us, or that comes from us, than what is within us of our selves. And then againe, if we be to preach to others, wee should learne to preach Christ and God, that is, to enforce all as from them and to them; not only to exhort to morall vertues, with such instructions as may be taken out of Seneca or Plutarch (though these have their use and place) but as out of the Scriptures, let Christ and God come in, and shew you how all doe come from God, and looke to God: and so all you that are hearers, be sure all you doe be godliness, that is, comming From God, and tending to him: for motions have their denominations from their terminus à quo, and from their ends; as that is called calefaction that tends to heat: so is that truly godlinesse that tends to God, and hath respect unto him. Art thou a Student? when thou studiest and takest paines in thy books, see whether thou do'st it for thy selfe or for thy credit, or doest thou make God thy utmost end? examine thy heart, and examine it narrowly: and so likewise you that are exercised in other Callings, doe you doe them that you may doe good to mankinde in them, as a servant that uses his talent to his masters service? then is this godliness: so if you eat or drink, or recreate your selves, doe you doe it that you may doe good better, as men whet their sythes that they may mowe the better? then this is also godliness, for it tends to God and godlinesse.
But you will say, Doe you altogether condemne naturall and morall vertues? must they doe nothing? yes, you shall have this use of them, that they will help as winde to drive the ship; only it is godliness is the rudder that guides it, and aymes at the right haven: as for example, you are commanded to love your children, and your wives; you are bound to doe this, if you had no naturall affections in you; only having these affections in you, you doe it with more ease; else you must drive the ship with oares, whereas now the winde fills the sailes, and you doe it with more facility and ease: and so likewise you are bound to be patient and meeke, and you must be so, though your natures be not so; but if your natures be so, you may the more easily be so, yet so as godliness must set the Compasse, and steere the ship. Morall vertues are like good horses, that draw the Chariot, but godliness is the Auriga, the Coachman; without which, take the most excellent things that nature is capable of, if it be not guided by it, the Lord regards them not; for God regards nothing but that which drawes the creatures unto him; but now moraell vertues makes us rest upon our owne bottomes, and so likewise all things whatsoever they be that beautifie the flesh; for God will have no flesh to glory in it selfe; but let him that glories, glory in 1 Cor. 1. 29. 30the Lord. Nay, I add more, take the graces of the spirit, wherewith God adornes his Saints, as an husband doth his wife with Jewels, if you magnifie them, you doe so much withdraw your hearts from God: 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 Rev. 7. 12.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 Vse 2.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 Eph. 3. 13, & ….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 Ver. 20 21.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 Eph. 1. 19.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, nor forsake thee.
And so leaving what I have said, to your further Vse 3.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, Luk. 24. 49.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 How to get the power of godlinesse.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 Vse 4.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 Five marks whereby to know whether wee have the power of godlinesse or no.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 John 15 2.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 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.