Practical Divinity, Title page – Table of contents
Practicall DIVINITIE: OR, GOSPEL-LIGHT Shining forth In ſeverall choyce SERMONS, On divers Texts of Scripture. Viz.
1. The Miſery of earthly thoughts, on Iſa. 55. 7.
2. A Sermon of ſelf-denial, on Luke 9. 23.
3. The Efficacie of importunate prayer in two Sermons, on Luke 11. 9.
4. The neceſſity of Goſpel obedience, in two Sermons on Colloſ. 1. 10.
5. A Caveat againſt late repentance, on Luke 23. 24.
6. The Soveraign vertue of the Goſpel, on Pſal. 147. 3
7. A Funeral Sermon, on Iſa. 57. 1.
Preached by that laborious and faithfull Meſſenger of Chriſt, WILLIAM FENNER, ſometimes Fellow of Pembroke Hall in Cambridge, and late Miniſter of Rochford in Eſſex.
LONDON, Printed by T. R. and E. M. for John Stafford and are to be ſold at his houſe in Brides Church-yard. 1647.
To the Reader.
Chriſtian Reader,
THE Author of the Sermons now in thy hand, was known unto many, (and to my ſelfe in part) for a man of an abſolute compoſition & temper to make a Miniſter of the Goſpel, in reſpect of two ſoveraign ingredients; light and heat, eminencie of knowledge in the things of God, together with ſtrength and fervencie of zeale for the managing of this knowledge to the beſt advantage for the glory of God. So that that crowne of honour which our Saviour himſelf ſet upon the head of John the Baptiſt, would very well, without any anoynting of flattery, have fitted his: He was a burning and a ſhining light aJohn 5. 35. And though his ſenſe and mine doe not walk together thorough every particular touch'd in the Sermons following; yet doe I judge the peruſall of them, a worthy recompence for any mans time and labour that ſhall be beſtowed thereon.
The God of peace give us in his time union of judgements in the Truth: and in the mean time union of affections in that which is good. If we really and cordially love peace and not our own minds & wils, thorough a miſtake inſtead of it, moſt certain it is, that we will not ſuffer it to be taken from us by the hand of any difference in judgement whatſoever. I doe but keep thy heart and ſpirit from better company in the Sermons following by my Epiſtle. But that which hinders thee in this behalf ſhall be immediately taken out of the way, after the ſpeaking of this one word: Read, underſtand, and conſider: and thy ſoul ſhall proſper, and the grace of God in Chriſt ſhall be thy portion.
Coleman-ſtreet London. Feb. 5. 1646. Thine in the ſervice of Truth and Peace JOHN GOODWIN.
The Contents of the ſeverall Sermons contained in this Book.
Text Eſay 55. 7.
Doctr. THoſe whoſe minds, or thoughts, run habitually on earthly things, are yet in the ſtate of miſery. pag. 1
Reaſon 4 1. Becauſe a man is in the ſtate of miſery till he hath repented, and untilil a man hath forſaken his vain thoughts, he hath not repented. p. 1
2. Becauſe a man is in a ſtate of miſery until he is in Chriſt, and a man is not in Chriſt till his thoughts be ſanctified. p. 2
3. Becauſe a man is in the ſtate of miſery that doth not love God, and a man can never love God untill he forſake his vain thoughts. p. 2
4. Becauſe that man is in a ſtate of miſery that doth not forſake ſin, and a man can never forſake ſin till he leave his vain thoughts. p. 3
1. Becauſe vain thoughts are great ſins. p. 4
2. They are ſins of the higheſt part of man. p. 4
3. They are the breach of every Commandement. p. 4
4. Becauſe they are the ſtrength of a mans ſoule, the firſt born of originall corruption. p. 5
5. Becauſe they are the deareſt acts of man. p. 5
Doct. 2 It is hard for men to forſake their ſinfull thoughts.
1. Becauſe it is hard for to reforme the inward part p. 7
2. Becauſe thoughts are partiall acts, and run on in every action. p. 7
3. Becauſe thoughts are inward, in the heart. p. 8
Vſe 1 For men to examine their thoughts. p. 9
A man may know whether be a Child of God, or of the Divel, by his thoughts. p. 10
1. Becauſe mens thoughts are the free acts of their hearts. p. 10
2. They are the immediate acts of the heart p. 11
3. They are continued acts of the heart. p. 12
4. They are the univocall acts of the heart p 13
5. They are the ſwifteſt acts of the heart. p. 14
6. They are the peculiar acts of the heart. p. 14
7. They are the greateſt accuſers, or excuſers of the heart. p. 15
Vſe 2 For direction, If ſin in thought be ſo great, how horrible then is ſin in the act? p. 17
For exhortation to conſider
Vſe 3 1. What great reaſon wee have to ſet our thoughts on God. p. 20
2. What thoughts they are that God calles for. p. 20
Text. Luke 9. 23
Doct. The words of the text unfolded and opened in ſeverall particulars. p. 25 to 31
The firſt action to be performed of every Chriſtian is to deny himſelfe. p. 25
Reaſon 1. From Chriſts example, he denied himſelf, p. 27
2. Chriſt denied himſelf for us, therefore we muſt deny our ſelves for him, p. 27
3. This Chriſt enjoyns to all that will come after him, p. 27
What is meant by a mans ſelf,
1. A mans corrupt will, wit and reaſon, p. 31
2. All his luſts and corruptions, p. 31
3. Not only a mans corrupt ſelf, but a mans good ſelf in ſome reſpects, p. 32
Self-denying is oppoſite to ſelf-ſeeking, p. 33
There are five things in ſelf-ſeeking:
1. It is an head-luſt, p. 33. And that appears,
1. Becauſe it is a leading-lust to all luſt, p. 33
2. Becauſe ſelf is the cauſe of all other luſts of the heart, p. 34
3. Becauſe ſelf is an in-luſt, it runs along through all the luſts of the fleſh, p. 35
4. Self is a make-luſt, a man would never break out into luſt, were it not for ſelf, p. 36
5. Self is a luſt that is in requeſt, p. 37
2. Self-ſeeking is a ſelf-conceited luſt, p. 38 that is,
1. When a man hath a conceit of himſelf, Ibid.
2. Of his own gifts, Ibid.
3. Of his own actions. p. 39
4. Of the ſtate that he is in. p. 39. when as a ſelfconceited man,
1. Hath no reall worth in himſelf. p. 40
2. He will not ſtand to the judgement of thoſe that can judge him. p. 40
3. He hath too high a conceit of himſelf. p. 42
4. He reſteth in the judgement of himſelf. p. 43
And the reaſons of this are,
1. Becauſe ſinners are fools. p. 43
2. Men are born fooles. p. 44
3. Men are well conceited of their own eſtate. p. 46
4. The Lord gives up many to a ſpirit of ſlumber. p. 47
The Wofull caſe of a ſelf-conceited man,
1. Becauſe the Scripture cals ſelf-conceit,
1. Only a thinking. p. 48
2. A ſuperſtition. p. 48
3. A ſhadow. p. 48
4. An Imagination. p. 48
5. An appearance. p. 48
2. So long as a man is well conceited of himſelf, Chriſt hath no commiſſion to call him. p. 49
3. Chriſt rejoyceth that he hath no commiſſion to call ſuch. p. 50
4. The ſelf-conceited man is in the broad way to hell. p. 51
Text. Luke 11. 9.
The opening of the Context. p. 56, 57
The words of the Text opened. p. 58, 59
Doctr. Importunate prayer is a reſtleſſe prayer. p. 59
Reaſ. 1. It will take no primative deniall, it muſt have ſome anſwer. p. 60
2. Not a poſitive denial, not a contrary anſwer. p. 62
3. It will take no contumelious repulſe. p. 63
4. It is in a holy manner a kind of impudent prayer. p. 64
3. Reaſons why we muſt ſeek importunatly.
1. In regard of Gods Majeſty, God reſpects it. p. 67
2. In regard of Gods mercy, it is a diſgrace to Gods mercy to beg it coldly. p. 70
3. In regard of our ſelves, elſe we ſhould never eſteem mercy. p. 71
4. Reaſons why men are not importunate in Prayer.
1. Becauſe men account prayer a penance. p. 72
2. Moſt men content themſelves with formality. p. 73
3. Men are Gentlemen beggers. p. 75
4. Men have wrong conceits of prayer. p. 76
1. They have high conceits of their own prayers. p. 76
2. They have mean conceits of their ſins. p. 77
3. They have baſe thoughts of God. p. 78
4. They have wrong conceits of importunity. p. 78
6. Signs whereby we may know whether our prayers be importunate. p. 83
1. Importunate prayes is evermore the prayer of an importunate man. p. 83
2. It is the prayer of a pure conſcience. p. 86
3. It is a prayer that is full of ſtrong arguments. p. 87
4. It is a ſtriving prayer p. 88
5. It is a wakefull prayer p. 89
6. It is an aſſurance getting prayer p. 90
7. Marks of Prayer that is not importunate.
1. It is a lazie prayer p. 91
2. It is not powred out from the heart p. 92
3. It is a praying only by fits p. 93
4 It is a ſilent prayer, he is ſilent in that he ſhould moſt inſiſt upon. p, 94
5 A ſeldome prayer. p, 95
6 A luke-warme prayer. p, 96
7 By-thoughts in prayer keep prayer from being importunate, p, 97
By-thoughts in Prayer ariſe,
1 From corrupt nature. p, 98
2 From nature as it is cumbred. p, 98
3 From Satan. p, 98
4 From ſpirituall ſluggiſhmeſſe p, 99
8. Motives to importunate Prayer.
1 Becauſe prayer enables a man for duties, p, 101
2 Prayer is the compendium of all divinity. p, 102
3 Prayer is a mans utmoſt reference p, 103
4 Prayer is that which Gods people have, though they have nothing elſe. p, 103
5 Prayer hath the command of mercy. p, 104
6 Prayer is Gods delight. p, 104
7 Importunate prayer is a willing prayer. p, 105
8 Importunate prayer is the only faithfull prayer.
6 Helps to importunity in Prayer.
1 Labour to know thine own miſery. p, 106
2 Be ſenſible of thy miſery p, 106
3 Obſerve how Gods people pray. p, 106
4 Get a ſtock of prayer. p, 107
5 Labour to be full of good works p, 107
6 Labour to reform thy houſhold. p, 107
Text Colloſ. 1. 10.
Doct. Thoſe that profeſſe Chriſt, muſt walke worthy of Chriſt. p, 114
Reaſon 1 Becauſe it is Chriſt that cals us to be phriſtians, p, 115
2 Becauſe it is the Goſpel of Chriſt whereby we are called, p, 116
3 Becauſe by the Goſpel we are called to repentance, p, 117
4 Becauſe if we walke not worthy of Chriſt, God will not hold us to be his ſervants. p 117
5 If we walke not worthy of Chriſt, then it will be for the glory of God to caſhire us. p, 119
6 If we walke not worthy of Chriſt, we put an indignity upon him. p, 121
Motives to walke worthy of God.
1 If we do walke worthy of God, then wee ſhall anſwer all the labour and coſt that God hath been at. p, 128
2 Then wee ſhall walke with God in white. p 130
3 Then we doe not diſappoint Gods account. p 131
4 Then we ſhall be importunate beggars, and ſo worthy of mercy, p, 132
5 Then we ſhall adde humiliation to every duty we doe performe, p, 132
2 If we do not walk worthy of God, then
1 We walk worthy of deſtruction, p, 133
2 Then we are guilty of the death of Chriſt, p, 134
3 Then we ſhall be condemned. p, 134
The ſecond part of the Text opened p. 134
Doct. It is poſſible to walk in all manner of pleaſing unto the Lord, p, 140
Reaſon 1 Becauſe God is a righteous God, p, 140
2 There is a way, wherein if we walke, we ſhall pleaſe God. p, 141
3 The Lord hath ſhewed us this way, p, 141
Doct. 4 Many have walked in this way before us, p, 142
It is a fit duty to pleaſe God, p, 143
Reaſon 1. Becauſe God is a great God. p. 143
2. His pleaſure is a good pleaſure. p. 143
3. Chriſt who is our betters did thoſe things that pleaſed God. p. 144
4. If we do not pleaſe God our conſciences will condemn us. p. 144
5. It is a duty moſt ſutable to humane ſociety. p. 146
Doct. Pleaſing of God is a large duty. p. 146
Reaſon 1. It is the end of all our duties p. 146
2. It is the moſt acceptable of all duties. p. 146
3. It is unconfinable to place or time. p. 147
4. It is in all things without limitation p. 148
5. It is an everlaſting duty. p. 149
6. It is the whole duty of the new man. p. 149
Doct. It is a neceſſary duty to pleaſe God. p. 150
Reaſon 1. Becauſe we have no ſaving grace unleſſe we labour to pleaſe God. p. 150
2. We are in a wofull caſe if we do not pleaſe God. p. 151
3. If we doe not pleaſe God, we are continually in danger of the wrath of God. p. 152
Vſe To condemne, 1. Thoſe that pleaſe not God. p. 153
2. Thoſe that pleaſe men. p. 154
3. Thoſe that pleaſe themſelves. p. 154
Text Luke 23. 24.
Extraordinary caſes never make a common rule. p. 159
That a wicked life will have a curſed end, this is the ordinary rule. p. 160. Yet in ſome extraordinary caſes it may be otherwiſe,
1. When God is pleaſed to ſhew his prerogative royall. p. 160
2 When a ſinner hath not had means of ſalvation in his life, but only at his death. p. 160
3. When a ſinner ſhall be made exemplary. p. 161
4. When the Lord may be as much honoured by a mans death, as he hath been diſhonoured by his life. p. 161
This repentance of the theif was extraordinary,
1. Becauſe it was one of the wonders of Chriſts paſſion. p. 162
2. We read not of any other that was converted at the laſt as the thief was. p. 164
3. Becauſe of the ſuddenneſſe of it. p. 165
4. In regard of the Evangelical perfection of it. p. Containg, 167.
1. His penitential confeſsion. p. 167
2. His penitential profeſsion. p. 167
3. His penitential ſatisfaction. p. 168
4. His penitential ſelf-deniall. p. 168
5. His penitential faith. p. 169
6. His penitential reſolution. p. 169
7. His penitential prayer. p. 169
5. This repentance was extraordinary in regard of the incomparableneſſe of it. p. 171
Vſe To condemn thoſe that rely upon this example. p. 172
This example is once recorded that none might diſpare, and but once that none might preſume. p. 177. None, becauſe this example ſhould defer their repentance. 1. becauſe this theif had not the means of life and grace before. p. 180
2. Becauſe we never read that this theif put off his repentance till the laſt. p. 181
3 Becauſe at that time God was in a way of working miracles, p, 185
Text Pſal. 147. 3.
The words of the text opened, p, 193
What is meant by wholneſſe of heart, p, 194
What is meant by brokenneſſe of heart, p, 196
Doct. 2 Chriſt juſtifies and ſanctifies, 200. Or heales the broken-hearted,
Reaſon 1 Becauſe God hath given grace unto Chriſt to heale the broken-hearted, p, 200
2 Chriſt hath undertaken to doe it p, 201
3 Chriſt hath this in charge to bind up the brokenhearted, p, 202
4 None but the broken hearted will accept of Chriſt, p, 202
Severall objections are anſwered from p, 204 to 208
3 Reaſons why Chriſt will heal the broken-hearted,
1 This is the moſt ſeaſonable time to be healed, when the heart if broken, p, 218
2 It is the moſt profitableſt time, p, 219
3 It is the very nick of time, the heart can never be healed untill it be broken, p, 219
3 Signes of a broken heart.
1 A breaking from ſin, p, 224
2 A breaking in it ſelf with ſorrow, p, 224
The hiſtory of Zacheus converſion is opened in 7. particulars, p, 225, to 229
3 When the heart is broken, then it will ſtoop to Gods word in all things, p, 233
Text Eſay 57. 1.
Doct. All men muſt die, p, 241
1 Becauſe God hath ſo appointed it p, 241
Reaſon 2 Becauſe all men and women are of the duſt, p, 241
3 Becauſe all have ſinned, p, 242
4 Becauſe as death came into the world by ſin, ſo ſin might go out of the world by death, p, 242
2 Objections againſt this are anſwered, p, 242
Vſe 1 Let no man look to be exempted from death for his righteouſneſſe p, 243
2 Hence we ſhould learn to draw our hearts from this preſent world, p, 244
3 To teach us to prepare our ſelves for a better life, p, 245
The death and loſſe of good men muſt be laied to heart as an eſpeciall cauſe of grief and ſorrow,. p, 247
Reaſon 1 Becauſe the inſtruments of Gods glory are taken away, p, 248
2 Becauſe of the great loſſe that others have by their death, p, 248
3 Becauſe of the evill to come; for while they live, they are as a wall to keep off the wrath of God, p, 248
Uſe 1 To reprove thoſe what rejoyce at the death of the righteous, p, 250
Doct. 2 To informe us what a loſſe it is when the righteous are taken away, p, 251
When God will bring any great judgement upon a people or Nation, ordinariy he takes away his faithfull ſervants from amongſt them, p, 252
Vſe 1. To inform us of Gods extraordinary love to his children. p. 253
2. To inform us than when the righteous are taken away, we are certainly to expect ſome great judgement from God to fall upon us. p. 254
Text. Jer. 14. 9.
The opening of the context in many partculars. p. 263
Doct. God many times doth caſt off a people. p. 266
4. Signs of Gods caſting off a people.
1. When he takes away his love and reſpect from a people. p. 268
2. When he takes away his providence from them. p. 268
3. When he breaks down the wals of Magiſtracy and Miniſtry. p. 268
4. When he takes away the benefit of both theſe helps. p. 269
Vſe 1. To teach us to caſt off ſecurity. p. 269 to 273
Doct. It is the importunate deſire of the Saints of God ſtill to keep God preſent with them. p. 274
The preſence of God is the particular favour of God which he expreſſeth in his ordinances, p. 275
1. This queſtion is anſwered, whether a man may be ſaved without preaching. p. 276
Vſe. 2. This queſtion is anſwered, who they are that are weary of God p 280. To rebuke Gods people for their neglect, in not striving to keep God who ſeems to be departing, p 284 to 288
How may we keep the Lord amongſt us. p 289
Queſt. 1. We muſt be ſure to prepare a room for him. p. 289
Anſw. 2. We muſt give him content. p. 290
3. We muſt make him welcome. p. 291
4. We muſt be importunate with God to tarry, and account it a great favour if he will stay. p 292