A little cabinet richly stored with all sorts of heavenly varieties, and soul-reviving influences.: Wherein there is a remedy for every malady, viz. milk for babes, and meat for strong men, and the ready way for both to obtain and retain assurance of salvation: being an abridgement of the sum and substance of the true Christian religion; wherein the cause of our salvation, the way, the guide, the rule, the evidence, the seals, &c. and the connection of these points together, and dependancy of them one upon another: this I have endeavoured to do orderly, exactly, methodically, with much plainness and clearness. / By Robert Purnell.

Several strong reasons why the Saints should walk holily, notwithstanding the Covenant is free, and justification is free▪ and salvation it self is of grace, not of works.

ALthough our qualifications doth not cause Gods love, yet we might question whe∣ther God did love us, if we were not qualified.

Some men will be ready to say, if the Covenant of grace be thus every way free, in those several parti∣culars, and if we are so freely justified by grace with∣out works, qualifications, and conditions on our part, we may live as we list, &c. To which give me leave to lay down the grounds and reasons why all men ought to walk holily and humbly in this

present world, and that for these ten strong reasons.

1. Because the Lord hath commanded us in his word, to do justly, and to love mercy, and to walk humbly with our God, Mic. 6. 8.

2. Because the Lord the Mighty God is glorified thereby, Mat. 5. 16. Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven, 1 Pet. 2. 12. That they may by your good works, which they shall behold, glorifie God.

3. Although the Covenant of grace is free, and we are justified freely by grace, yet we are to walk holily and without blame, before him in love, Ephes. 1. 4. John 15. 16. Because it is the end of our election.

4. Because it is the end of our Redemption, 1 Pet. 1. 18. Ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, but with the precious blood of Christ, 2 Cor. 5. 15. He dyed for us, that they which live, should not live unto themselves, but unto him which died for them.

5. Because it is the end of our Vocation, 1 Pet. 1. 15. But as he which hath called you is holy, so be you holy in all manner of conversation, 1 Thes. 4. 7. God hath not called us unto uncleanness, but unto ho∣liness.

6. Because it is the end of our Creation, Eph. 2. 10. Created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them.

7. Because if our conversation be not answerable to our profession, we walk.

• ...

• 1. Unworthy of God, Col. 1. 10. and 1 Thes. 2. 12.
• 2. Unworthy of the Gospel, Phil. 1. 27.
• 3. Unworthy of our Vocation, Ephes. 4. 1.

8. The Saints should endeavour to out▪strip in all good things, because they be the salt of the earth, the light of the world, a City set upon an hill, that cannot be hid, Mat. 5. 13, 14.

9. Because of the great dishonour that we shall bring to God, if we do not walk holily: we cause his name to be blasphemed, we crucifie Christ afresh, and cause the way of truth to be evil spoken of, and grieve the Saints, and harden sin∣ners, &c.

10. Because the end of our lives, and the dissolu∣tion of the world is at hand. Seeing then that all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness: See 1 Pet. 4. 3. 2 Pet. 3. 11. I know no further reasons, unless it be these that I shall but name, viz. First, it is the way in which God hath appointed men to walk in, as in Ephes. 2. 12. Secondly, that we may declare our selves to be the children of our heavenly Father, as in 1 Pet. 1. 14. and Mat. 5. 45. Thirdly, that we may be profitable to our brethren, Tit. 3. 8. compared with 1 Pet. 3. 1, 2. Fourthly, that we may adorn the Gospel, and stop the mouths of wicked men who will condemn sin in a professour, although they will approve of it, and delight in it themselves. Fifthly, because God will give unto every man according to his works, Mat. 16. 27. Sixthly, a Christian should walk holily: that so he might give a check, convince and put to

shame, and silence ungodly men, 1 Pet. 2. 15. For so is the will of God, that with well doing you may put to silence the ignorance of foolish men. I might, had I time, add some motives to these undeniable rea∣sons, to put those that read these lines upon holy walkings; as, First, he that doth order his conver∣sation aright shall see the salvation of the Lord, Psal. 50. 23. 2 Pet. 1. 11. For so an entrance shall be administred to you abundantly. Secondly, it will be a great incouragement to others to walk so too, 2 Cor. 8. 7. compared with verse 3. Thirdly, it will be very profitable to thy self, not only after∣wards, but in the present tence, Psal. 19. 11. And in the keeping of them there is great reward.

Of sanctification, or a holy conversation according to a Gospel Rule.

But in all our actions and holy walkings, let us be sure we have an eye upon these three things, viz.

• 1. We must act from a right ground or principle.
• 2. We must act by a right rule, by precept rather then from example.
• 3. We must be sure we have right ends: low base ends spoil the highest undertakings.

1. We must act from a right ground or principle: there be three principles from which men do act: two of them are too low and beneath a true Christian to act from, viz

1. A natural principle, from which the Phyloso∣phers and heathens did many commendable things.

2. Many men act from a legal principle, as the Papists, Quaker, and Arminian; these do many things that are commanded, but not as it is com∣manded, and so with God not accepted.

3. There is a spiritual, or supernatural principle, from which Christians do or should act: now the right ground or principle, from which all holy and righteous actions should flow, is either from

• 1. A pure heart.
• 2. A good conscience.
• 3. Faith unfeigned.

1. A pure heart, not absolutely and compleatly purified from all sin, but comparative, and respec∣tively purified by the blood of Christ, by way of justification, Psal. 51. 7. Purified by the blood of Christ; his gracious habits as principles purity, being infused by way of sanctification, 1 Cor. 6. 11. Purified by faith, Act. 15. 9.

2. A good conscience, I mean not naturally good: so every mans conscience is in a sense good: but spiritually and supernaturally good, being pur∣ged by Christs blood from dead works, to serve the living God, Heb. 9. 14. And when we find conscience to give a comfortable testimony of the hearts simplicity, and godly sincerety in what it doth.

3. Faith unfeigned that is without hypocrisie, ac∣cording to that, 1 Tim. 1. 5. Now the end of the Commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: now faith is then unfeigned, when it hath the true nature of faith in it, viz.

1. Assenting to the truth revealed, 1 John 5. 10, 11.

and applying this truth assented to, John 1. 11, 12. Gal. 2. 20.

2. When it doth produce the effects of a living faith, which is good works, Jam. 2. 20, 26. Now examine whether thou hast such a pure heart, such a good conscience, such a faith unfeigned, from whence all thy righteous actions do spring, (other∣wise) thee and I may be said with Amaziah, 2 Chron. 25. 7, 8, 9. He did that which was right in the sight of the Lord, but not with a perfect heart: And so much to the first of these, the principle from which we should act.

2. We must act by a right rule. Some make their own wils their rule, others make the example of men their rule, others make the light within their rule, but we are to make the word of God our rule, and so to go forth by the footsteps of the flock, Cant. 1. 8.

And as many as walk according to this rule, peace be upon them, Galat. 6. 16. And again the Apostles tell us, from Christ, whose mouth they are, we ought so to walk as we have them for an example.

And he that walks or speaks not according to this rule, it is because he hath no light in him, Isa. 8. 20.

This was Noahs rule, Hebr. 11. 7. and Abra∣hams rule, Heb. 11. 8, 17. and Davids, Psal. 40. 8. and Pauls, Rom. 7. 22.

The Lord doth not bid us make the light within the rule, but he hath placed a light within us, to see the rule without us, which will appear, if we a little consider, that there is a threefold illumination.

1. General and natural, which is a natural light, or a light of reason; and with this light, the eternal word, the Son of God hath enlightned every man that cometh into the world, Joh. 1. 9.

2. There is a special and supernatural light which is planted in the souls of those whom he hath before time elected, and in time called. See Col. 3. 19. and have put on the new man which is renew∣ed in knowledge, after the Image of him that crea∣ted him.

3. There is a kind of a middle illumination be∣tween these two, more then meerly natural, but less then truly supernatural, which is the common gift of the spirit, even to hypocrites: Judas was thus enlightned, and those hypocrites we read of in Mat. 7. 22, 23. and Simon Magus, Acts 8. 13. and by means of this light they may attain to these five things, and yet perish at last.

1. They may attain to a great measure of literal knowledge of Christ, of the truth, and of the way of righteousness, as doth clearly appear by these Scriptures, Heb. 10. 26. If we sin wilfully, after we have received the knowledge of the truth, there remains no more sacrifice for sin. See Heb. 6. 4.

2. They may by means of this knowledge, at∣tain to great degrees of reformation in their life and waies, 2 Pet. 2. 20. For if after they have escaped the pollution of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again intangled therein and overcome, the latter end with them is worse then the beginning, for they were only outwardly reformed in the sight of men,

but not inwardly renewed in the sight of God. Sin may be chained up and restrained, yet not cast out and mortified.

3. They may go so far as to taste of the hea∣venly gift, Heb. 6. 4. Note, here the Holy Ghost doth not say of them as of true Saints, they have eaten or drunken, but only tasted, that is, they have had some kind of Relish or small sense, by a temporary Faith, of the excellencies of Christ.

4. They may be said by the improvement of this light, to be partakers of the Holy Ghost, Heb. 6. 4. that is, they are made partakers of the common gifts of the Holy Ghost, as common illumination, hystorical faith, and faith of Miracles. See Mat. 7. 22, 23. compared with Act. 8. 13.

5. They may in a sense be said to have tasted the good word of God, Heb. 6. 5. for these men hear∣ing the Gospel powerfully preached, and the match∣less love of God in Christ to sinners displayed, the worth and excellency of Jesus Christ and his benefits unfolded, they come to be sometimes moved, pleas∣ed, and for present affected with some pangs and moods of joy. Herod heard John-Baptist glad∣ly, Mar. 6. 20. Mat. 13. 20. compared with Ezek 33. 31, 32. but all this is but an imperfect taste, and so they do nothing from right principles, neither by a right rule.

3. As we ought to act from a right principle, by a right rule, so in the last place to a right end; low base ends spoyl the highest undertakings: now he that doth a good action to a good end, doth mind these two things in his action.

1. He doth it to the glory of God, accord∣ing

to that Command of God, 1 Cor. 10. 31. and Mat. 5. 16.

2. He doth it for his own and others good, Rom. 2. 7. Mat. 5. 16. Now bring these things home, and lay them upon your hearts: make a curious, nar∣row, impartial, diligent search, and see whether thou dost act from such a principle, by such a rule, to such an end.

If not, thou dost the thing that is commanded, but not as it is commanded; thou dost with Ama∣ziah, 2 Chron. 25. 7, 8, 9. That which is right in the sight of the Lord, but not with a perfect heart, or else thou dost a good action to an ill end, as in Phil. 1. 16.

And yet say to others and think in thy self that thou hast done well, as Jehu to Jonadab the son of Racab. Hence it appears that the strength and con∣fidence of a deluded man or woman may be so great, that it may seem unto himself an unreasona∣ble thing once to question whether his heart be right, or the action good, even in those actions wherein he came short both of the matter, ground, form, and end.

Quest. Cannot a natural man do an action that is good?

Answ. A man by nature may do an action that is good for the substance thereof, as appears, Dan. 4. 27. But he cannot do that which is truly and spiritually good, Mat. 7. 18. A corru••t tree cannot bring forth good fruit, Jer. 13. 23. Can the Ethi∣opian change his skin, or the Leopard his spots; then may ye do good, that are accustomed to do evil. See also Rom. 3. 10. Prov. 15. 8. and 21. 27.

Quest. Why cannot he do that which is spiritu∣ally good?

1. Because his person is not accepted, Gen. 4. 4. compared with 1 Pet. 2. 5.

2. Because his person is not sanctified, so the actions he doth proceed not from a good root, viz. Faith and the spirit of sanctification, 1 Tim. 1. 5. Jam. 4. 3.

3. Because he doth it not to a good end, 1 Cor. 10. 31. Col. 3. 17. Phil▪ 1. 16.

Object. You have been speaking to us of the principal from which, the rule by which, and the end to which we should act, and of our remissness and defection herein, but pray if you can, tell us by what power we shall do all these things. I find my self altogether unable to do these things; and I read in Scripture, that the way of man is not in himself: it is not in man to direct his steps, Jer. 10. 23. And Paul tels us from the Lord, that we are not sufficient as of our selves, to think so much as one good thought, and that it is God that worketh in us both to will and to do.

Answ. Strength to perform any duty, to exer∣cise any grace, to subdue any lusts, to resist any temptation, to bear any affliction, &c. Is derived only from Christ, (viz.)

1. Consider that either he hath already enabled thee to do the thing commanded, for he hath gi∣ven a talent, or talents, 1 Cor. 12. 8, 9, 10. Rom. 12. 6. compared with Mat. 25. from ver. 15. to 28.

2. Consider that many times the Lord conveyes a power together with the command, to enable thee to do the thing commanded. So when he bid La∣zarus

to come forth, he conveys a power together with the command, and he came forth; so again in Luk. 5. 24. he commanded the man that was sick of the palsie, to take up his bed and walk, and conveys a power together with the command, whereby ver. 25. he did immediately arise, took up his bed, went to his house, and glorified God: so again in Ezek. 2. 1, 2. And he said unto me, Son of man stand upon thy feet, and I will speak unto thee, and the Spirit entred into me when he spake, and set me upon my feet, and I heard him that spake unto me, &c.

3. When the Command lyeth before thee, if thou findest no power in thy self already given to thee, neither any power conveyed to thee together with the Command, then bring the precept to the pro∣mise, and search what there is in the promise, an∣swering to that which the precept requires, and so to sue out by prayer the blessing of the promise, that we may be enabled to do the duty of the pre∣cept.

Precept, it is mans duty to believe, Mark. 1. 15.

Promise, the Covenant holds forth believing as a free gift, Ephes. 2. 8.

Prayer sues it out, Lord help my unbelief.

Precept. It is mans duty, to wash and be clean, Isa. 1. 16.

Promise. It is Gods promise to sanctifie and cleanse us, Ezek. 36. 25.

Prayer. It is the business of prayer to sue out this promise; wash me and I shall be clean, Psa. 51. 7.

It is mans duty to repent, and turn to God, Act. 17. 30.

The promise holds forth repentance as the gift of God, Act. 5. 31, 2 Tim. 2. 25.

Prayer sues it out, turn thou me, and I shall be turned, Jer. 31. 18.

It is required of man as a duty to make him a new heart, Ezek. 18. 31.

It is Gods promise to give a new heart, Ezek. 36. 26.

Prayer riseth up sutable to the promise: Psal. 51. 10: Create in me a clean heart O God, and renew a right spirit within me.

It is mans duty to love God, Mat. 22. 37.

Promise, It is Gods Covenant to circumcise the heart to love him, Deut. 30. 6.

Prayer works out in the strength thereof, that God would direct the heart to love him, 2 Thes. 3. 5.

It is mans duty to fear God, Deut. 10. 12.

It is Gods promise to put his fear into our hearts, Jer. 32. 40.

Prayer seeks for it, Psal. 86 11. Ʋnite my heart to fear thy name.

It is mans duty to draw neer to God, Jam. 4. 8.

It is Christs promise to draw men unto him: John 12. 32.

Prayer falls in sutable hereunto, Can. 1. 4. draw me, we will run after thee.

It is mans duty to walk in Gods Statutes, Psal. 119. 4.

It is Gods promise to enable him so to do, Ezek. 36. 27.

Prayer works up accordingly, Psal. 119. 5. O that my waies were directed to keep thy Statutes.

It is mans duty to be strong in the Lord, Ephes. 6. 10.

It is Gods promise to make him strong, Psa. 29. 11.

Prayer fetcheth strength from him, Psal. 86. 16. Give thy strength to thy servant.

It is mans duty not to depart from God, Heb. 3. 12.

It is Gods promise to his people, that they shall not depart from him, Jer. 32. 40.

Prayer answers hereto. O let me not wander from thy commandments, Psal. 119. 10.

I might instance in all, or almost every thing re∣quired of us, that there is a promise left us, and to many precepts there is two or three promises; the one to enable us the other to reward us, and all to encourage us to do our duty.

Behold all ye whose faces are Sion-ward, here is a new and living way paved with promises. A way of strength to the upright, wherein they may walk from strength to strength, till they appear be∣fore God in Sion. Let no discouraging thoughts concerning the difficulty of the work which is set before you possess your hearts, so as to hinder your application to it, and cheerfull progress in it. A yoak we are commanded to take upon us, but such as is made most easie to bear, because, that God which layeth it upon us, hath promised to strengthen, supply and support us; he who is righteous in com∣manding, is gracious in promising: let us be strong in believing, and fervent in praying, and our work will be our meat, our duty our delight, and God will let us see that he hath either the Castle of provi∣dence, or the Ark of a promise, or the al-sufficiency of his own grace, for a retirement of his people in the greatest storms and tempests.

Paul and Silas said to the Jaylor, Act. 16. 30, 31.

Believe on the Lord Jesus Christ and thou shalt be sa∣ved. Now might not the Jaylor have replyed as many do now in our daies, and say, I can as well make a world, work miracles, overturn moun∣tains, as believe by mine own power; therefore Paul and Silas, why bid ye me believe?

To this I answer, though it be true, that every commard of God is alike difficult to flesh and blood, that a man can indeed as well make a world, as make a prayer aright, a man may as well subdue an army of men, as subdue one lust, did not the Lord convey a power into the soul, together with the command, viz. If God command a man to believe, and gives him power to believe, the work will soon be done, Ezek. 36. The Lord commands to make a new heart: now a man is no more able to make a new heart, then to make a new world: therefore as we said before, he promiseth in the same place to give a new heart: and in another place it is said, mortifie your lusts: now this a man cannot do of himself: but the same God that commands us to kill our lusts, will kill them for us, Micah 7. 18, 19. He will subdue our iniquities, and thou wilt cast all their sins into the depth of the Sea. Again, God commands us to repen••, but we are no more able to repent, or to shed one tear for sin then a rock is to give out water, or we are no more able to repent, then to turn the stream, or to make a slint flesh, till the Lord give us a repenting heart: he hath promised to give repentance to his peo∣ple. So that the commands in Scripture, doth not shew what the creature can do, but what he should do, yet not by our own natural power,

but by his assisting grace to enable us to do, what of our selves we cannot do, therefore we should pray with Saint Augustine, Lord give what thou com∣mandest, and then command what thou pleasest.

To draw towards a conclusion to this point, let me acquaint the Reader of what I have observed a∣mongst all sorts of men with whom I have more or less conversed, viz. First the Papist, both in their writings and discourses, cry up and press all people to be doing good works. The Arminian his cosen Jerman, pleads for the same, and that almost, if not altogether, from the same principle, to the same end: the new upstart Quakers, fals in and closeth with these old errors, pressing people to do the thing that is commanded, but not as it is commanded; so many of our brethren of the Presbyterian party be∣ing in and under a spirit of bondage themselves, preach the Law before the Gospel, and put their hearers to act for life, but not from life. So also our brethren of the Independant party, and those of the Baptist party, many of them to my own knowledge do more mind the things they do for God in way of obedience to his commands, then they do the prin∣ciple from which, the rule by which, and the end to which they do it; and when they have done it, even these also are apt to lay too great a stress upon it. So then the Papist, freewiller, Quaker, Presbyteri∣an, Independant, Baptist, all these preach, teach and cry out to all their hearers for a holy conversa∣tion; nay to come a little nearer home, the word of God cals upon us for it, our own consciences call for it, and check us for our remissness therein; nay the Christians with whom we converse expect it from

us, what remains then but that we be found in the pra∣ctices of it, but let us beware we rest not upon it, for as we are not to conclude our justification from any effects of sanctification, so we are not to conclude that apprehension of justification to be from God, which takes us off the means, waies and rules of san∣ctification: the Ranters error springs up in them for want of this distinction.

In a word, to say no more; duty is the matter of promise, as well as Gods mercy, as doth most clear∣ly appear by these Scriptures, 1 Cor. 2. 12. Ephes. 2. 8. Phil. 1. 29. Acts 5. 31. Joh. 8. 32. And our ho∣ly conversation is not the cause of our salvation, but the effect; neither do I hold that there is any free will in man, neither do I believe that any man hath, or ever since the fall, had any will or power of him∣self without God to do any thing that is good, for in him, as the Scripture saith, we live, move, and have our being; so that in, through, and by God and Christ we may do all things, for he is a Sun, and a shield, and will give grace and glory, and no good thing will he withhold from them that wait on him, Psal. 84. 11.

Yet God hath given all men enough, to leave them without excuse; what man is there that knoweth not, that if he make use of all the opportunities, will, power and understanding that God hath given him, but he may avoid more evil, and do more good then he hath done, or doth now do?