A09965:460
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.
Thirdly, it is difficult in regard of our affections: these make the ways of God difficult: we are to go on in the middle way, but our affections bias us another way; we no sooner love things but we over-love them: so we are ready to over-joy and grieve for things: these affections distemper the mind, and the mind being distempered, we are like a barrel stirred and turned up-side down, nothing but mud comes from it.
Thirdly, it is difficult in regard of our affections: these make the wayes of God difficult: wee are to goe on in the middle way, but our affections bias us another way; wee no sooner love things but wee over-love them: so we are ready to over-joy and grieve for things: these affections distemper the minde, and the minde being distempered, we are like a barrell stirred and turned up-side downe, nothing but mud comes from it.
Fourthly, look on our natures, and it is difficult. What is in man, in common or corrupt nature? The ways of God are above common nature, above our reach and up the hill; they are more difficult to corrupt natures: all Gods ways are contrary to it, and it to them; there is a contention, a contrariety between them, and so a great difficulty.