A09965:270
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.
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.
Now we have done all this, there is not yet sufficient said, to make it sufficiently appear, that there is such a life of grace; these and an hundred other Arguments and reasons, will ⟨p. 96⟩not make natural men believe, that many men live other lives than they. But when they see the life of holiness blaze in their eyes, they say it is but gilded over, it is but hypocrisy. These reasons may prepare and confirm, but they cannot persuade; we must therefore believe that there is such a life. John 3, Christ treats of this, that there is such a life; he tells Nicodemus, that he must live it, and be borne again; He wonders at it, how it can be, Christ therefore concludes in the 12. verse: If I have told you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things? that is, it must be believed, that there is such a life: sense believes it not, yet it is easier to believe it, because it is wrought on earth; others things are harder than this to believe, because they are wrought in heaven; though this be wrought on earth, yet it is hard to believe, and must be believed. And thus much for the first part of the doctrine; that there is such a life.