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cause_n	good_a	great_a	king_n	5,512	5	3.6764	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41120	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 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.	Fenner, William, 1600-1640.	1647 (1647)	Wing F693; ESTC R222658	119,973	322

rich coveteous men which spend the whole course of their life in providing for the things of this life did truely consider of death and that their end draweth nigh would they doe as they do when this life and all the things of this life and all our joyes and pleasures of this world shall shortly have an end for when death comes they shall all be taken from us or rather we from them Oh how excellent a thing is it then for us to be drawne from the things of this life unto a due consideration of death and of those heavenly Ioyes and happinesse to come Oh you that look for these things what manner of men ought you to be in holy life and conversation Thirdly seeing wee all must die and this present life must come to an end this should teach us to prepare our selves for a better life to provide for a surer building a better estate which shall never perish Philosophers who were but heathen men could meditate on death setting it alwayes before their eyes But this is not enough for us that are Christians wee cannot truly prepare our selves for it unlesse we first build a surer foundation in providing for a better life which shall never have an end and this no Heathen or wicked man can ever do Oh how wofull would that message be unto a wicked man that was brought unto good King Hezekiah Comes set thy house in order for thou must die and not live and why should it be terribl unto him surely because he hath no hope of a better life he hath not provided for a better habitation Consider then with what comfort thou couldst entertain this message with what comfort canst thou meet with death for he is no Christan that cānot in some measure willingly meet with death for by it we passe unto a better life for as this our brother spake often hee that would have comfort in death must look beyond death he must not fix his eyes on the terrors of death but he must look beyond to that glorious inheritance to which wee are passing through death and there shall he behold his Saviour putting forth his hand ready to receive him there shall he see the blessed Saints and Angels whose company he shall enjoy besides an infinite heap of Ioyes and happinesse that is prepared for him also O my beloved nothing will make us willingly to entertaine the message of death but only the comforts of the life to come Oh let us labour then for these comforts that so we may be provided against death were it not a foolishnesse for a man who being a tennant at will and shortly to be turned out of his house never to take care for another until he is cast out of doors Beloved we are all tennants at will and we are very shortly to be cast out of our dwelling houses of clay and shall we not provide for a surer habitation Death is at hand and our life must shortly have an end let us therefore labour to be assured of a better life when this is ended that so with comfort we may meet with death Now we come unto the second point which is here to be considered taken from the complaint of the Prophet that the people did not consider nor lay it to heart viz the death of the righteous whence I note that The death losse of good men must be laid to heart as a special cause of grief and sorrow We ought justly to be grieved at the death of a righteous man when God taketh him from amongst us How did the Prophet Jeremy and the people lament the death of that good King Josiah 2 Chron. 35. 23. so devout men made great lamentation for the death of Stephen Act. 8. 2. so all Israel lamented the death of Moses Deur 34. 8. And Joash the King of Israel weept for the death of the Prophet Elisha 2 Kings 13. 14. and thus wee should lament and sorrow for the death of any righteous man yet not in respect of themselves as if their case were worse now then before for they are now more happy But first in regard of Gods glory whereof they were instruments to set it forth for since they were taken away Gods glory is impaired because there are the fewer left which doe truly serve and worship him for as David saith the dead praise not the Lord c. Psal 115. 17. so then they being dead do not praise the Lord among the faithfull on earth any longer Secondly in regard of the great losse that others have by their death who have alwayes received much good by them in their life for the godly doe so order and behave themselves in all their wayes that they doe good wheresoever they come therefore when they die it must needs be a great losse unto such who might if they had lived been bettered by them Thirdly we ought to lament the death of the righteous in regard of the evill to come for while they live they are as a wall about us to keep Gods judgements from us if there had been but ten righteous men in Sodome it had not been destroyed Gen. 18. 32. If there be a messenger one among a thousand saith Elihu to shew unto man his uprightnes then is God gracious unto him Job 33. 23. Run ye to and fro in the streets of Jerusalem saith God and see if you can find a man if there be any that executeth judgement and seeks the Lord and I will pardon it Jer. 5. 1. so that if there had been but one righteous man among the people in that city the Lord would have spared them even for that ones sake and therefore the Lord speaking of the righteous saith I will fasten him as a naile in a sure place he shall be as a glorious throne unto his fathers house Esay 22. 23. Oh consider then what a losse we have when the righteous dye we are like to perish when the naile that was in the sure place is remooved cut downe and falles for then the burden that was upon it shall be cut off Esay 22. 25. You therefore of this Congregation consider and lament for this your losse in that this good man is taken from among you for who knowes whether God spared this congregation even for this good mans sake for it is the righteous only that God respects and for their sakes he will spare a whole people therefore surely as Solomon saith the righteous is better then his neighbour yea though never so poore and despised in the eyes of the world yet are they precious in Gods account when I make up my Jewels saith God I will spare them Mala. 3. 17. so that the righteous are Gods Jewels the excellent of the earth are precious in Gods sight and have we not great cause then to lament for the losse of such Seeing then it becommeth all Gods children to lament the death of the righteous O how farre then are all such from the

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 broken-hearted 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 THE MISERY OF Earthly Thoughts ISA. 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord c. I Have heretofore begun the Doctrine of the Thoughts of men Now I desire to finish it Whence we had this Point that Doctr. Those whose minds run habitually on earthly things are yet in the state of misery First Because a man is in the state of misery till he hath repented Now until a man have forsaken his old thoughts that man hath not repented Oh Jerusalem wash thy heart Jer. 4. 14. A man must not only rid himself of vain thoughts but he must wash his heart clean with this Emphasis That he may be saved No salvation without this How long shall vain thoughts lodge within thee 2. As a man is in the state of misery till he have repented so also till he is in Christ Now when a man is led by his own vain thoughts his thoughts being not sanctified so long that man is not in Christ if he were in Christ Christ would sanctifie his thoughts I but may some man say He hath wronged me ergo I will think thus and thus Nay but Christ casteth down the strong holds and if thou wilt not yield Christ will cast thee off but if thou belong to Christ he will cast all down before thee 3. That man is in the state of misery that doth not love God that walks not with God in his thoughts Thou shalt love the Lord thy God c. Mat. 22. 37. So I do sayes one and yet I think on my vanities too And thus carnal men think they love God But if thou love God with all thy heart thou lovest him with all that is in thy heart for what is a mans heart but the purposes of his heart Now if a man give not over vain purposes he loves not God with all his heart 4. That man that cannot forsake sinne is in the state of misery and can never enter into life see the Text the wicked must forsake his wayes A man must deny his own words and speak according to Gods own warrant the actions of mens lives are the wayes of their thoughts the Tongue must not only forsake his way but the

die c. and yet they think inwardly that they shall live for ever Now according to these inward thoughts men act and hence it is that men neglect repentance and other holy duties as if God would never call them to an account they have not these thoughts above-board but they are inward and these spoile the heart and these are the causes why men cannot forsake their own thoughts Epiphanius speaks of a fig-tree which grew in a wall c. Bad thoughts will be alwayes seizing on a man till he dies and then all his thoughts perish But so long as a man is alive in old Adam these thoughts are rooted in the bottom of the soul which hinder good duties and this is the cause why vanity of mind sprouts up Vse Examine your selves then for it is one of the best wayes for a man to try his estate by even to examine his thoughts If a man would see whether the sea be salt he need not drink all the water that is in it one drop will serve his turn So a man may see whether he be a child of God or of the Devil even by his thoughts I will make it appear by these Reasons First because mens thoughts are the free acts of their hearts Many times you speak not as you would you do not as you would but a man thinks always as he will Favour of Great men and desire to please them makes men doe many times what they would not but thoughts are free I may say so and so but I will think what Ilist Ergo if thou wilt judge a man judge him by that he does freely and not by that which he does by compulsion But now thy thoughts are free they are thine own act nothing can force thy thoughts but thy self ergo in them thy heart shews it self whether it be carnal or spiritual When Peter denied his Master could a man have judged him by that then he might have judged him an Apostata but that was his passion he discovered what his fear was not what his heart was For if a man might have but looked into Peters heart though it was a fearfull sin and without Gods mercy might have damned him Yet there you might have heard him say Oh it is my Master Oh that I had never come hither It is my Master and Saviour I have none but he It was for feare of his life that he denied him For Prov. 23. 7. As a man thinketh in his heart so is he A covetous Usurer may make a rich feast and say with his tongue Sir you are welcome he must give good words the shame of the world and speech of people will make him do it yet his thoughts it may be are not towards thee Sory thy self how go thy thoughts at home or abroad Are thy thoughts on heaven or heavenly things or are they below Sure I am if a mans thoughts were on heavenly things then his heart would be there also for as a man thinks so is he Prov. 23. 7. 2. As they are the freest acts so they are the immediate acts of the heart Can a man judge of the fountain by the water that runs seven miles off as well as by that which runs immediately from it The water seven miles off may have tincture from the soyle and so it may be bad there though good at the fountains head ergo judge of the fountain by the water which comes immediately from it Now thoughts come immediately from the heart nothing is between them and the heart and out of the heart saith our Saviour proceed evil thoughts c. Mark 7. 21. Other sinnes come from the heart too but it is at the second third or fourth hand abundance of circumstances come between them and the act as in the act of murder it may be there were base words offered yea and blows too c. but thoughts come immediately from the heart Ergo if thy thoughts be proud carnal c. so art thou if thy thoughts carry thee away in the cares of this life so is thy heart c. 3. Thoughts they are the continued acts of the heart a man is always doing them Can a man judge of an Usurer and say he is liberal because he makes one great feast unto his neighbours No but he may say it is a Vsurerve feast a great feast By what a man doth alwayes by that judge him Thou art not alwayes praying c. or in good company but thou art alwayes thinking good or evil thoughts thy thoughts are continued acts of thy heart Can a man judge a horse for stumbling once in a long journey At such a place he went well and at such a time and alwayes yet perhaps once in a year he may stumble Can you or will you judge him by that No rather judge him by that which he is alwayes doing Thou art alwayes thinking now that is thy God which thou art alwayes thinking on If on riches then that is thy god or whatsoever it be then that is thy god Examine then thy heart by thy thoughts for out of the abundance of thy heart thy mouth speaketh yea for one word there is abundance of thoughts for one good duty there is abundance of thoughts ergo if thou wilt examine thy heart examine thy thoughts 4. Thoughts are the Vnivocal acts of the heart such as wherein the heart shews its own nature As for example the Univocal act of Light is to lighten the room but now you cannot judge of the Light by the heat so well as you may by the shining So an ill savour must be judged of by the stinking which is the univocal act of it It causeth abundance of other effects but this is the proper act whereby it shews it self So the thoughts of men are the univocal acts of their hearts therefore in Scripture called the way of the heart just as the heart is so are the thoughts if the heart be proud so are the thoughts just according to the nature of the heart so are the thoughts 5. They are the swiftest acts of the heart If I judge of a Scholar I will judge him by that which he doth ex tempore if a fool study he may speak to purpose but look what a man doth by his own inclination that a man discovers himself to be Thoughts are the extempore acts of the heart if thy heart be heavenly it will scatter out heavenly meditations if carnal then thy thoughts are carnal thoughts are as the visions in the night ergo we use this proverb his thoughts are gone a sutering If then they be the swiftest acts of mens hearts then are they most fit to expresse the nature of the heart 6. Thoughts are the peculiar acts of the heart peculiar to God only the world may see what thy outward life is but thy thoughts God only sees neither Angel Devil nor Man can see them and as they are peculiar to Gods eye so he most regards

surfeting and drunknesse and the cares of this life c. and so that day will come upon us unawares 2. Selfe is the cause of all other lusts of the heart it is the plotter and the ruler of all it is the master of Arts it was selfe that found out all lusts Selfe found out pride security and covetousnesse and all other noysome lusts selfe is loth to take the paines that God would have it and therefore self sets his wits on the tainters and hence it is that Solomon saith God made man upright but he viz. self hath found many inventions Eccle. 7. 21. Man was upright and God was the cause He became wicked how why selfe found out many inventions selfe is the inventer of all and when selfe cannot get meanes enough by that way which God hath allowed then selfe seekes out for credit wealth pleasure c. then it devises wayes of it selfe to get reputation so that selfe is the cause of lust 3. Selfe is an inlust it runnes along through all the lusts of the flesh there is in every lust of the flesh an ounce of selfe There would be no security in man but that selfe would faine live at ease So that as David said unto the woman of Tekoah hath not Joab a hand in all this so may I say hath not selfe a hand in all this Aquinas saith it is called selfe out of an inordinate love that a man bears to himself and to those things which seem good to mans selfe A man hath not onely lust to pride pleasure c. but a man looks also to things for selfe either for some profit for selfe or credit for selfe selfe is alwayes an inlust See it in the wicked Steward Luke 16. he said within himselfe c. hee was to be turned out of his stewardship Now what did he He said to himselfe or within himselfe what said he why he said to begge he was ashamed and dig hee could not selfe was too lazie to work and too proud to beg and so he brought his masters two hundred pounds to fifty and what was his reason for it why saith he that they may receive me into their houses verse 2. c. and it is said the Lord commended the unjust Steward not as if he had commended the sinne but as if he should say I commend his wit 4. It is a make lust a man would never break out into lust if it were not for selfe Doeg had a lust of confidence in his riches Psal 52. 7. and this made Esau comfort himselfe against Jacob hee had a murthering lust to comfort himself Gen. 27. 42. The Jewes had a lust of formality to pray to hear to bring offerings to observe all the new Moones and Ordinances of God ye they had no delight in these things no their mind was on their imaginations they loathed the word of God why then would they do this why selfe was the cause and they thought thereby to stay themselves upon God Esay 48. 2. And for this cause many amongst us come to Church this is a damnable lust Haman would not have vaunted of being invited to the Queenes banquet but that the Queene invited none but himselfe with the King he would not have beene so willing to answer to A hashueroths question but for himselfe whom doth the King delight to honour more then my selfe thought he selfe makes a man covetous injurious and full of wrongs c. 5. As it is a make lust so it is a requesting lust Other lusts are with some men out of date many reprobates cannot abide drunkennesse nor pride nor usury these sinnes are out of date why doth not a man love a niggard why because selfe is not the better for him he cannot get so much as a dinner by him many other sinnes may be out of date also with men but selfe is never out of date it is alwayes in request and so long as men do well unto themselves they shall be praised saith the Psalmist Psal 49. 18. he hath none to make much of himselfe but himselfe Every man for himselfe and God for us all saith selfe But sometime selfe is out of love but how why hee will do no good but unto himselfe this men cannot abide this they say is selfe out of his wits but selfe with the wisdome of the flesh is alwayes in request viz. when men will be kind to others that they may be kind to them againe this selfe the world loves alife 2. Now I come to the second which is self-conceit self-seeking supposeth selfe conceitednesse There is a bird called S. a faire bird in French it is called the Devils bird it is a black-bird and yet it is conceited with it self that it is faire By S. I meane first the conceit a man hath of himselfe What shall I saith selfe be disgraced by one that goes to plough and to cart and shall I put it up No I am a Gentleman c. Another saith I am such and such a Scholar and shall I be contented with such a poor living these men will beare no reproofe they will none of my counsell Prov. 1. 30. and therefore they shall eate o the fruit of their own way c. verse 31. Secondly when a man is conceited of himselfe and of his owne gifts as commonly women are of their beauty and scholars of their learning A hansome man and I warrant you he knowes it diligent at Church and he knowes it is so c. and he thinks his case the better nay you shall have men so conceited of their parts as that they will be conceited of their wicked parts as Simon Magus was of his Sorcerie Acts 8. 9. Thirdly when a man is self-conceited of his actions he doth as Sisera's mothers Ladies did when they had given their verdict of Siseras staying they were presently conceited oh what a wittie answer they made her see Judges 5. 29. 30. as if they should say we have answered very wisely so a man cannot make a sermon but presently hee is conceited oh what a learned Sermon it was he cannot break a jest but straight he is conceited oh what a wittie one it was nay of wicked actions you shall hear many an old man tell what prettie pranks as hee calls them he played in his youth and he tells it laughingly which is a signe that he is self-conceited or else surely he would speak it wit shame and greife of heart Fourthly and lastly self-conceit is when a man is self-conceited of the estate he is in Many a man though he be the child of hell yet he is conceited that hee is the child of God who with the wretch in the Gospel have conceits that they love God and Christ and therefore with him they will come to the Sacraments but Christ will say to such as he did to him friends how came you in hither can you conceit your selves to be friends get you gon into utter