A09965:269
Four godly and learned treatises Entitled, I. A remedy against covetousness. II. An elegant…Foure godly and learned treatises Intituled, I. A remedy against covetousnesse. II. An elegant…
Four godly and learned treatises Entitled, I. A remedy against covetousness. II. An elegant and lively description of spiritual death and life. III. The doctrine of self-denial. IV. Upon the sacrament of the Lords Supper. Delivered in sundry sermons, by that late famous preacher, and worthy instrument of Gods glory, John Preston, Doctor of Divinity, chaplain in ordinary to his Majesty; master of Emanuel College, and sometime preacher of Lincolns Inn.Foure godly and learned treatises Intituled, I. A remedy against covetousnesse. II. An elegant and lively description of spirituall death and life. III. The doctrine of selfe-deniall. IV. Vpon the sacrament of the Lords Supper. Delivered in sundry sermons, by that late famous preacher, and worthy instrument of Gods glory, Iohn Preston, Doctor of Divinitie, chaplaine in ordinarie to his Majestie; master of Emanuel Colledge, and sometime preacher of Lincolnes Inne.
London: printed by Thomas for Michael Sparke, 1633
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Fifthly, what did mortal men? they went by divers ways, to the same centre; themselves were their end; Epicures thought one way the best, the Stoics another; but the Saints seek a happiness, in denying themselves, which helps to perfect them.
Fifthly, what did mortall men? they went by divers wayes, to the same center; themselves were their end; Epicures thought one way the best, the Stoicks another; but the Saints seeke a happinesse, in denying themselves, which helpes to perfect them.
Lastly, common and true grace, have many things alike, yet they differ in this; true grace doth things as a man doth natural living actions; as a man eats and drinks with willingness and propensivenesse, connaturally, and readily; so doth not the other. Those who have only common grace, do all from respects and by-ends, their holiness is but by flashes and by fits, it continues not; they are like violent motions, quick in the beginning, and slower in the end; the higher they go the weaker they are; but the motions and actions of the godly, are as a stone falling downwards, which moves faster and faster, till it falls to the Centre, where it would be.
Lastly, common and true grace, have many things alike, yet they differ in this; true grace doth things as a man doth naturall living actions; as a man eates and drinkes with willingnesse and propensivenesse, connaturally, and readily; so doth not the other. Those who have onely common grace, doe all from respects and by-ends, their holinesse is but by flashes and by fits, it continues not; they are like violent motions, quicke in the beginning, and slower in the end; the higher they goe the weaker they are; but the motions and actions of the godly, are as a stone falling downewards, which moves faster and faster, till it falles to the Center, where it would be.