A09971:26
Grace to the humble· As preparations to receive the Sacrament. Preached
Grace to the humble· As preparations to receive the Sacrament. Preached by the late famous preacher John Preston, Doctor of Divinity, and chaplain in ordinary to his Mtie. Master of Immanuel College, and sometimes preacher in Lincolns-Inn.Grace to the humble· As preparations to receive the Sacrament. Preached by the late famous preacher Iohn Preston, Doctor of Divinity, and chaplen in ordinary to his Mtie. Master of Immanuel Colledge, and sometimes preacher in Lincolnes-Inne.
London: printed by Tho. Cotes for Michael Sparke Junior, 1639London: printed by Tho. Cotes for Michael Sparke Iunior, 1639
Sermon 4: GRACE TO THE HUMBLE. The fourth SERMON.Sermon 4: GRACE TO THE HVMBLE. The fourth SERMON.
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.
1In regard of our selves, because if we do not deny our selves we destroy our selves, because when we yield to our selves we yield to the disease, and when we yield to the disease, we destroy our selves; this disease is the flesh, every man is aeger inter morbum & medicum; ⟨p. 13⟩now which is better for a a man to hearken to the Spirit, the Physician, or to the flesh the disease. This reason is taken out of the sixth of the Galatians, 2he that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting. He that yields to his flesh doth destroy himself, for all the ways of sin lead down to the chambers of death, that is, they bring death at the latter end, that is the fruit and wages of it at the last, but he that doth deny himself, doth best provide for himself, for he hath not only the general promise,3 but also the particular ⟨p. 14⟩promise;4 there is no man that hath left house or brethren, &c. Both in regard of our selves, and in regard of God there is equity for it: nothing is hard to a reasonable man, when he sees a reason that it is best for him to do it, he is easily persuaded to it; besides it is the greatest folly in the world, to go about to join God and our selves together, God and sin, God and other respects, for you loose both by this: for God hates such an one, and you find no content in mind, neither can you serve your selves perfectly if you join your selves with God, and therefore you ⟨p. 15⟩can have no absolute content, and there will be a reluctancy which way so ever you turn. Again suppose they should both be joined, yet the more you gain in the flesh, the more you loose of God and the Spirit. Now he that hath any union, desires more union with God, and this cannot be unless you have less union with the flesh Again it is needless to join God and your selves together, you may have enough in God; you add but a candle to the Sun and water to the Ocean, and then you go about an impossible thing for you cannot serve two masters,