Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	sin_n	wage_n	4,685	5	10.8916	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14923	The soules progresse to the celestiall Canaan, or heavenly Jerusalem By way of godly meditation, and holy contemplation: accompanied with divers learned exhortations, and pithy perswasions, tending to Christianity and humanity. Divided into two parts. The first part treateth of the divine essence, quality and nature of God, and his holy attributs: and of the creation, fall, state, death, and misery of an unregenerated man, both in this life and in the world to come: put for the whole scope of the Old Testament. The second part is put for the summe and compendium of the Gospell, and treateth of the Incarnation, Nativity, words, works, and sufferings of Christ, and of the happinesse and blessednesse of a godly man in his state of renovation, being reconciled to God in Christ. Collected out of the Scriptures, and out of the writings of the ancient fathers of the primitive Church, and other orthodoxall divines: by John Welles, of Beccles in the County of Suffolk.	Welles, John, of Beccles.	1639 (1639)	STC 25231; ESTC S119607	276,075	406

of men still and in death it selfe living hee regards not the threats of the tyrants because hee feeles within himselfe the riches of divine consolation hee is not sorrowfull in adversity because the holy Spirit within doth comfort him effectually hee is not vexed in poverty because the goodnesse of God doth continually succour him the reproches of men doe not trouble him because hee enjoyeth the delight of divine honour he regards not the pleasure of the flesh because the sweetnesse of the spirit is more acceptable unto him 〈…〉 ●ot the friendship of the world because he seeketh the love of God who is a mercifull father gracious and a friend unto him hee feareth no death because in God he alwaies liveth hee feareth not Lightening Tempests Fire Water-flouds the sorrowfull aspects of the Planets nor the obscuration of the light of Heaven because hee is carried up above the Sphere of Nature and by faith he resteth and liveth in Christ he feareth no mortall nor evill power because he that liveth and overcomes in him is farre more stronger then the Divell that in vaine labours to overcome him hee followeth not the inticements of the Flesh because living in the Spirit hee ●eeles the riches of the Spirit and by the vivification of the Spirit Gal. 5.24 mortifies and crucifies the lusts of the Flesh hee feares not the Divell his accuser 1 Ioh. 2.1 because he knowes Christ to be his Intercessour the true rest of the Soule hee grants unto us who is the onely Author thereof O Christ with-draw our hearts from the love of this world and stirre up in as a desire to thirst after the Kingdome of Heaven to thy eternall glory and the unspeakable comfort of our Soules Of temporary Death and of the severall estates of Salvation and Damnation DEath is an ordinance of God for the subjecting of the World which is limited his time for the correction of Pride it is a separation and absence of the Soule from the Body whereby the Body is reduced to his first matter earth and the Soule brought to a sense of either justice or mercie To understand this better wee must consider Death in his originall and first being also in his powerfull and generall continuance and the end or dea● 〈◊〉 ●at● the originall cause that gave Death life was sinne therefore when Adam had eaten the forbidden fruit and thereby committed sinne then had Death his first beginning for though Adam did not at the instant of the act die yet at the very instant of the sinne he was made mortall and subject to the power of death so God fore-told him Gen. 2.17 that whensoever hee did eate thereof he should surely die and from this bad beginning was Death first derived So did the woman of Zareptha acknowledge that her sinne was the cause of her childs death 1 King 17.18 so have all the Children of God understood of Death and the cause thereof and Saint Paul saith Rom. 6.16 that Death is the wages of sinne as if it were a necessary care in the justice of God that all that committeth sinne should have the reward and wages thereof Death Now the cause of this cause of Death was the Divell Gen. 3. who envying the prosperitie of our nature suggested his temptations to our first Parents by whose disobedience we are all made mortall so saith Salomon Through the envie of the Divell came death into the World and they doe prove it that doe hold of his side and so from these two Parents the Divell and Sinne was Death first derived from whence hee had his being and first beginning Wee must consider Death also in the passage of his life or in his powerfull continuance which is evident in this respect that Death hath a generall power over all Flesh the which hee doth execute upon all without respect had either to the greatnesse or goodnesse of any Ios 23.14 therefore Death is called the way of all the World Gen. 15.15 and the way to our Fathers because as our Fathers are gone the way of Death before us so must wee after them and our posterity after us for ever for though Death be but one his office the cutting off the lives of all the world yet it is to him but an easie taske having the diseases of our flesh and infinite other occasions to attend him to the performance of the execution of his deadly office His power then is generall over all being limited by God and time only who though hee bring all Flesh to corruption yet no Flesh can corrupt him or procure favour in the strict execution of his Office The end or the death of Death is the living righteousnesse of Jesus Christ which he wrought by his owne death in his owne person therefore saith the holy Prophet that Death is swallowed up in Victory Hos 13.14 and Saint Paul saith 1 Cor. 15.25.26 that Christ Iesus must reigne till he hath put all his enemies under his feet and that the last enemie that shall be destroyed is Death therefore the Apostle insulting over Death saith O death verses 55.56.57 where is thy sting O Hell where is thy victory the sting of Death is sinne and the strength of sinne is the law but thanks bee unto God that giveth us victory through our Lord Iesus Christ Whereby it is evident that God by his sonne Christ hath given us victory over Sinne Death and Hell if wee doe faithfully beleeve in him and whereas before wee were all servants of sinne and the slaves of Death wee are now made Conquerors and despise them that did command us This happie alteration doth reach benefit to all the faithfull but not to all men therefore it is limited by God and doth extend to such particulars onely as are in his election for though God cast the beames of his Sonne upon every mans face alike and distribute his temporall blessings scatteringly as it were without any heedfull respect where they fall yet those favours that are eternall and import perpetuity of happinesse hee giveth them onely to his beloved Elect barring all the reprobates from spirituall grace and eternall happinesse and therefore though the death of Christ hath disarmed Death and blunted his weapons that have wounded holy men yet are those weapons still sharpe and that Death is still living and made immortall against them that have not received the image of the Lambe of God for though all men enter their graves alike yet with different condition holy and good men enter their graves Mat. 9.25 as their houses of rest where they quietly sleepe and for a time repose in rest and safetie but the wicked enter their graves as fellons doe their Prisons to be reserved to a more terrible day of judgement Eccles 41.1.2 Therefore the Wiseman saith Philip. 1.20.21 the remembrance of Death is bitter to some and acceptable to other for the godly make it their

like as in the day of resurrection when wee shall be all raised up out of the dust of the earth and the corruptible put on incorruptible and the mortall put on immortality and the vertue of the power of God shall be declared much better than if we had still lived and continued in this life without corruption and death And further whereas by the sinne committed man-kind perished and fell into so great corruption It was not Gods fault that man sinned and lost his innocency depravation and death it is not such that it ought to be imputed unto God but rather such as the justice of God may appeare therein therefore it was meet and needfull that Christ should not be conceived and borne in the wombe of the Virgin of the seed of man lest he should be borne partaker of sin but only by the working of the Holy Ghost Lastly seeing the sinne of Adam by the intisement of the woman did so deface the excellence and innocence of our nature as that the corruption thereof did descend from him to all posterities this ought to abate the pride of man that no man dignifie or exalt himselfe in the pride of his nature for all men are of one and the same nature and all men in one and the same condemnation there being no power in mans nature to raise himselfe to the dignity of Gods favour that being onely in the power of him that first created us holy and innocent who againe will restore us if we faithfully spend our indeavours in holy actions Againe it ought to move all men to beare indifferent favour to all the children of God and not to despise any either for the defect of nature or fortun but to pitty and commiserate the common calamities because there is no judgement or punishment inflicted upon any man How to judge calamities but it is generally caused by all men all men having offended God with Adam and all men for that sin of Adam being subject to all misery for those calamities and greater are due to us though other men indure them and those benefits which some injoy Gods favour is not by desert but by benevolence and others want they have them not of desert but of benevolence from the favour of God who giveth them according to the pleasure of his will without respect of persons Seeing that Adam who had such extraordinary indowments of grace and whose nature God had so adorned with excellence that hee delighted in his company and seeing he was innocent and his nature unstained with corruption or infirmity We farre more easie to be tempted then Adam did notwithstanding run in contempt of Gods Commandement and thereby did purchase Gods indignation Let us therefore be extraordinary carefull to withstand all provocations that may tempt us to any sinne for our nature is much more easie to be tempted than Adams was his being innocent and holy ours in corruption stained he having power in himselfe to withstand his tempter we having no power in our nature to resist but rather an appetite and affectation to evill naturally inclined to neglect that grace which should make us able to resist temptation and to withstand the assaults of the divell The depravednesse of nature and because our nature is thus depraved and that our owne blind directions would but leade us to condemnation let us therefore with humble confidence implore the favour of God How to prevent the power of temptation that by his spirit hee would give us directions and that by his mighty hand hee may support us against the power of all temptations for we know our strength is but weaknesse and if God take his hand of favour from us If we will affy in God we must deny our selves wee shall fall into the hands of our tempters and remaine their spoile for if Adam in his innocence was vanquished we in our sinne cannot bee able to withstand them therefore let us not trust in our owne strength but deny our selves and repose our whole confidence in the strength of his arme for it is thou O God that savest and defendest us from and out of the hands of our enemies and puttest them to confusion that hate us Thus let us practise against our spirituall tempters and thus we shall prevaile Againe seeing God hath not spared Adam nor the Angels that sinned who in their natures were much more excellent then we but for their sinne gave them over to condemnation 2 Pet. 2.4 how much lesse will he spare us if wee continue in the committing of sinne and not endeavour our selves with all diligence in godly exercise Assuredly this should make us fearefull to commit any sinne with consent or knowledge Let us therefore flie all sinne The wages of sin in death as we would death because the earnest of sinne is certainely rewarded with death sinne and death being inseparable in fellowship for the soule that sinneth must die the death and no soule dieth but the sinfull Therefore let us resort our prayers to the holy presence of God Resolution let us earnestly intreat that his providence may direct us in an holy course to an holy end let us avoyd all acquaintance with sinne let us hate it in our selves Charity will pitty misery let us hate it in others pity their misery and pray for their amendment let up prove our selves vowed enemies to sinne and practise in that profession thus let us perswade thus let us resolve Againe seeing Adam and his posterity were not cast into condemnation Man was not condemned without hope as the angels were without hope without mercy as the angels that sinned were but had hope given him to be againe restored to the favour and blessed presence of God by the righteousnesse of Jesus Christ the Sonne of God this admirable degree of love and favour of God to mankind should keepe all our actions in awe and make us carefully feare to offend our God who hath so farre exceeded to us in the favours of his love therefore let us not onely feare him because hee hath power to destroy us but let us feare him for the reverence of his love and preferre his love even before our soules our meditations cannot present to our soules a greater Heaven of joy To meditate God and his favours then to understand our selves to be beloved of God neither can wee have more delightfull action then to meditate his love and to love him againe for his love to us for to love him for the safety of our owne soules is most necessary but to love him for his love only is more commendable and declareth a notable degree of Christian zeale Thus did Moses love the Israelits Exod. 32.30.31 32. thus did St. Paul the Iewes and thus will I my God by whom I was created by whom I am restored and in whom I will alwaies trust Amen Of the Divels trecheries and how to

our soule The second thing in the cure of our soules is the soveraigne matter by which the diseased soule is cured the most soveraigne balsome the sacred blood of the Lambe of God of the Sonne of God shed for the redemption of man-kind 1 Pet. 2.24 for so saith his holy Apostle Saint Peter who his owne selfe bare our sins in his body on the tree that we being delivered from sin should live in righteousnesse by whose stripes we were healed our sins are taken from us by his bearing them our wounds are cured by his wounds our eternall death prevented by his temporall death for but the Sonne of God No physicke but the blood of Christ can cure a wounded soule Christ Jesus there is no Empyricke no quintessence no physicke can cure a wounded soule so venomous is sin and so incurable are the wounds that sin hath made onely the blood of the holy Lambe is altogether able to deliver and heale them and that is both so certaine and present in vertuous operation as that one drop rightly applyed is able and sufficient to cure the wounds of a world of soules The last thing in the cure of our soule is the manner of applying this most soveraigne medicine The manner of applying Christ Hebr. 11.6 Christ Jesus and that is by a true and lively faith for without faith it is impossible to please God and without faith it is impossible to apprehend the Sonne of God neither let this seem strange to a Christian judgement that wee should be able by faith to apprehend Christ and to apply him to our repentant soules for hee himselfe hath taught us that whatsoever wee shall aske in prayer Matth. 21.22 if we believe wee shall have it whereby he maketh faith the covenant and condition of prayer and promiseth that such prayer that is directed to him by a living faith shall onely and alwaies prevaile No resistance against a true faith against which there is no resistance therefore to apprehend apply Christ to our wounded soules we must reach with our hands of faith to his Fathers bosome take him from the altar of his crosse and by faith apply his precious blood nay his bloody body to our wounded soules for he that doth it faithfully doth it effectually and shall doubtlesse find assurance in himselfe that the wounds of his soule are cured and that sin is for ever dis-inabled from hurting him that hath Christ fully applyed for where he is in mercy there is assurance and safety of divine protection and this is the order that all Christians should take in repentance and spirituall sorrow First to prepare their soules then to apply Jesus Christ their salvation Note in whom there is safety without whom none To declare the manner and the causes of godlesse sorrow and false repentance wee will avoid them for their number and variety let the true judge the false and let this true forme of repentance here prescribed teach the Christian Reader to avoid all dissimulation and hypocritical sorrow for sin Hypocriticall sorrow is in God hatred 2 Cor. 7.10 11. and remember that godly sorrow causeth repentance not to be repented of but worldly sorrow causeth death But gentle Reader let mee admonish thee that we despise not Christ because upon his crosse he hanged betweene two thieves neither that wee honour thieves Mat. 27.38 39. because they hanged upon the crosse with Christ for that which is but meere truth is no truth and the best vertue is ever placed betweene two extremes This Doctrine of Repentance and spirituall sorrow doth remember all men very needfull admonishments First seeing that sin is the cause for which we repent us and by whose poyson our soules are so grievously infected and so fouly deformed and wounded it ought to move all men to a loathing and detestation of sin by which we are grieved in our selves and brought in hatred and displeasure of Almighty God Note for if wee so carefully avoid all such annoyances as bring any little taste of griefe to our bodies in this temporall life wee ought much more to avoyd sin which causeth such extremity of griefe in our soules and doth both deprive us of Gods favour and bringeth an everlasting destruction upon us Secondly seeing there is no repentance profitable to salvation but that which is caused in us by the moving of Gods holy Spirit it behoveth all men to be serious in their repentance and not to content themselves with a slender examination of their sins and then returne againe to their former remissenesse and disobedience but to be heedfully carefull to repent them of all sinne and to be constant in that care without alteration without interruption and that our repentance respect rather a shame and griefe to have offended so gracious a God then any feare of temporall or eternall punishment Saul and Ahabs repentance lest as did Saul and Ahab by such false and feigned repentance they lose their soules Thirdly seeing the soule cannot be cured but by repentance neither can apply or apprehend Christ Jesus unlesse it be first prepared and made fit by the exercise of these duties and not to satisfie themselves with the exercise of one or two of them but to endevour them all because they are all necessary to repentance for as in the Commandements of the Law he that faileth in one breaketh all so in these duties of repentance he that neglecteth one The danger of presumption profiteth by none but annihilateth the purpose of his spirituall sorrow Let no man therefore flatter himselfe with this presumption that if hee hath beene an extortioner a thiefe or a godlesse person that his repentance will suffice though hee be sorry for his sins and acknowledge them to God though these be very needfull and necessary duties yet they are not all the duties of our soule in our preparation to repentance therefore if hee hath extorted Luk. 19.8 or as Zacheus did taken by forged cavillation from any man that is by indirect or dishonest course or meanes Verse 9. hee must repent as Zacheus did and make restitution as farre as he can otherwise salvation can never come to his house therefore as they are all necessary so are they all joyntly necessary every man being bound to all these as God and grace shall enable him Fourthly seeing Christ Jesus is that Physician and that onely salve which is able to cure a wounded soule and that without him there is no working no cause no meanes of spirituall deliverance from sinne We must sell all to purchase Christ and griefe of a wounded conscience Therefore it most neerely concerneth all men to endeavour all meanes to purchase this Christ their salvation and righteousnesse and to despise all things in respect of him their Saviour and the onely soveraigne salve to heale their wounded conscience And seeing wee have Jesus Christ proposed us to be our salvation The

government of his creatures the creatures not being ordained for the service of them but man for whom all things were made and from whom was to be derived a world of people when he sinned God himselfe punished him and his posterity and the creatures he had made and had given him For as the sin of man had infected the whole world mans house so the curse of God and the worke of his displeasure was seated on that house the world all things then being subject to alteration and evill change from this curse is the inecessity of regeneration all things being now in their owne nature in the state of corruption and death therefore Saint Peter saith When Christ shall come to ●udgement 2 Pet. 3.10.7 the heavens shall passe away with noyse and the elements shall melt with heat and the earth with the workes therein shall be utterly burned up and there shall be a new heaven and a new earth according to the promise of God Verse 13. wherein dwelleth righteousnesse What manner of persons ought wee then to be in holy conversation and godlinesse of life Verse 11. seeing that all these things shall perish so that nothing shall be able to abide the glory of Gods presence but that which is reformed and regenerate not the elements nor earth no nor heaven it selfe but as all have endured for sinne the bad alteration so must they endure by grace the good alteration all were transformed by the sin of one man Adam all must be reformed againe by grace in Christ or else remaine still in their deformity Saint Paul is peremptory in this opinion Gal. 6.15 for he saith in Christ Jesus neither circumcition availeth any thing nor uncircumcision but a new creature that is a regeneration by a lively faith in Christ is onely necessary at many ●n walke according to this rule peace be upon them and me●●y upon them that be of God Verse 16. all ceremonies being insufficient and not effectuall and our Saviour Christ preached to Nichodemus the necessity of regeneration and affirmeth his doctrine with a double asseveration saying Verily verily I say unto thee John 3.3 except a man be borne againe hee cannot see the kingdome of God if not to see the kingdome of God we cannot inherit it This may suffice to perswade the necessary knowledge and the necessary care of regeneration being that without which it is impossible to be saved now to know what regeneration is it is an act of the holy Ghost in Gods elect whereby they are admitted and entred into a constant and faithfull exercise of godly life for as it is said before all grace is the gift of God Iam. 1.17 18. and every motion to good is caused onely by the spirit of God of his owne good will hee begat us by the Spirit of truth our selves being meerely passive in the first action of grace God himselfe being the actor and principall mover thereof for the holy Ghost by whose directions we learne the use of all spirituall exercise doth move both our capacity and power to understand the knowledge and use of necessary and Christian performance without which wee should never be able to comprehend the rudiments and first elements of divine learning regeneration being then a Christian office of most necessary performance it must needs then be caused in us by the inspiration of the holy Ghost who is the first mover of every grace This Doctrine Saint Peter concludeth in expresse words saying Blessed be God 1 Pet. 1.3 even the Father of our Lord Iesus Christ which according to his b●●●den mercy hath begotten us againe unto a lively hope by the resurrection of Iesus Christ from the dead so that wee are regenerate and new begotten by God in Jesus Christ at the motion and instance of his abundant mercy cowards us Regeneration or sanctification is the gift of God whereby our corrupt nature is renewed to the Image of God by the operation of the holy Ghost or it is an inward change of man justified Hippocates whereby the Image of God is restored in him for as one saith that physicke is an adjection and a substraction an adjection of things wanting and a substraction of things redounding in the bodies of men Even so is sanctification a removing of the corrupt humours of our soules and adjection or infusion of spirituall graces which are wanting in us Greenham for in every generation there is a corruption and we see that the seed sowne is much changed before it grow up and beare fruit then it is needfull in generation that there be a corruption of sinne so that as the seed in the ground so sinne in our mortall bodies must decay that the new man may be raised up by the Spirit of God taking possession of our soules Heb. 12.14 This transformation of man is very requisite to salvation for without holinesse no man shall see God Therefore if wee will not live to God by grace upon earth Ezech. 18.30 31 32. Rom. 6.23 we shall not live with him in glory in the Heavens if we will not die to sin in this world we shall not escape death the wages of sin in the world to come if we do not live to God in holinesse in this life wee shall not live in happinesse with God in the life to come it is not onely necessary to him that is to be saved that sinne bee abolished by remission but that it bee likewise mortified by regeneration our regeneration must then of necessity be wrought in the whole man according to both soule and body Albeit our sanctification be the worke of the whole Trinity yet it is immediately performed by the holy Ghost yea and like also This act of regeneration is caused by the holy Ghost in the hearts of the Elect and Gods labour is never fruitlesse but what he willeth to attempt is finished there being no resistance of his power nor any greater then himselfe to countermand him as holy David saith The Lord hath done whatsoever pleased him By this act of grace they are entred and admitted into the exercise of godlinesse which doth promise us an extraordinary degree of hope that wee are in Gods favour yet have we then our best assurance when we are adopted his children by regeneration for then wee bring our holy purpose of reformation into act and faithfully endeavour those duties which before wee had onely determined we are then made fruitfull and the Sonnes of God and not before for wee are then Gods first fruits because we are then first made fruitfull we must therefore bee constant and faithfull in the exercise of good workes because that not those that faint in the race of godlinesse but those that goe on with hope and alacrity shall obtaine to the ends of their progresse and have the garland for so saith Saint Iohn Revel 2.26 Hee that overcommeth and keepeth my workes to the end

limits and building upon the foundation of the rocke Christ they have erected such a frame as shall remaine to all posterity these holy Ministers were the conducts whereby God did conferre his spirituall waters of life into all the parts of the world who spreading themselves in their painfull travels over all the knowne world spred the Gospell as they went and left in every place where they came a memory of their Lord and Master Jesus Christ After them succeeded others in their example who both taught the Gospel and confirmed it with the testimony of their death these are the holy officers in the administration of the Gospel and all that live in the Church and are truly of the Church of God in their office and in their example shall with them receive the wages of faithfulnesse Lastly is considered to whom the benefits of the Gospel appertaine and that is to the Elect namely such as are most industrious in the faithfull execution of the Law For as it is said God hath not given the Gospel to destroy the Law but to preserve it and revive it that men may be allured by the sweet promises of the Gospell to endeavour with alacrity and hope in the exercise of the Law Joh. 14.15 and therefore Christ himselfe saith If you love me keepe my Commandements that is endeavour to keepe them with all diligence for he that is carelesse in the service of God is not to hope that God will be carefull of his salvation this is proved in the Parable of the labourers in the Vineyard the Master of the Vineyard is God the Vineyard is the world the labourers are the faithfull and painfull Christians Mat. 20.1 c. their wages is the benefit of the Gospel so that not the lookers on but the labourers in Gods Vineyard shall receive the wages of everlasting life These considerations are most weighty in the generall understanding of the Gospel to which is added this admonition that it behoves every man carefully to esteeme worthily and reverently of the Gospel of Jesus Christ because God doth judge the contemners thereof to be guilty of the deserved and eternall damnation 2 Thes 2.10 11 12. and that if God present them the meanes to communicate with the benefit of the Gospel that they then neglect rather all the profits in the world then the rich treasure of the Gospel for it is that one thing that is onely necessary and availeable to salvation and that pearle of price for which wee are advised to sell all that wee have to purchase it for he that hath that precious Jewell Mat. 45.46 hath sufficient wealth and hee that hath all things but that hath nothing if hee hath not that for if one man had that all men have he nothing had unlesse he also had a soule alas what will it advantage a man to win the whole world and lose his owne soule and what enlargement can he desire that hath the hidden treasure of the Gospel in his heart whereby hee hath continuall comfort and thereby is led in the path to his Salvation This doth generally remember all men the admirable degree of Gods favour to man-kind that notwithstanding our apostacy from the favour and service of God and our continuall trade of sinning which might incense the justice of God to destroy us at once and for ever yet doth he continue himselfe in his owne kind a loving God and a father compassionate 2 Pet. 3.9 Pitty in God is most naturall who inclineth rather to pitty then to punish our infirmities therefore did the Almighty God take from man the burthensome condition of the Law and promise him everlasting life upon much more easie conditions the which grace and love of God doth challenge from all men a dutifull thankes to God who hath taken from their neckes the unsupportable burthen of the Law giving a greater liberty and ease in the worke of their salvation Secondly it doth admonish all men carefully to apprehend the grace of the Gospell and not to neglect the present and the pretious opportunity that God hath given them because he that shall breake this Covenant of grace shall doubtlesse forfeit the estate both of body and soule unto eternall damnation for this Covenant of the Gospel as it is the greatest of all the favours of God so it is the last and that being neglected there is no other to be hoped for Thirdly seeing the Gospell doth not destroy the substance of the Law but onely mitigateth and sweetens the severity thereof by a gracious dispensation from the extremity of justice it behoveth all men to be equally as carefull in the performance of the duties of the Law as if there were no other Covenant but the Law to judge them The Law makes us fit for the Gospell Gal. 3.24 for there is no man fit for the grace of the Gospell but hee that is first disciplined and schooled in the Law of Gods Commandements therefore is the Law said to be a Schoolemaster to bring us to Christ by faith because it doth humble us in the knowledge of our infirmities Fourthly seeing the purpose of the Gospell is the salvation of man it behoveth all men to respect the Gospel as they would their salvation and labour by all meanes not onely to advance the prosperity thereof but also to resist the cause that may occasion the slander or disgrace of that sacred Word and Profession Fifthly seeing the matter of the Gospel is the story of the words and workes of Jesus Christ our Saviour while hee was upon earth it do●h bind every mans conscience to have a reverent and confident opinion of the truth thereof and that all men labour by all convenient meanes to maintaine the memory and reputation of those sacred writings the which are onely able to guide us without errour in the right way of our salvation And seeing that God of his owne favour without any deser● of ours which were falne from him enters this Covenant of grace binding himselfe in the surety of his most sacred Word to give salvation upon the easie conditions of the Gospel to all those that walk in the sincerity thereof through the merits of Jesus Christ who did please to appoint himselfe to take our sins upon him and to descend his Majesty in great humility to establish our salvation in the merits of his holy workes this should move all men to give thanks for so great benefits and to live in godly conversation Sixthly seeing the officers appointed and chosen by Jesus Christ himselfe for the ministration of the Gospel were the holy Apostles and after them the godly and reverend Martyrs in the primitive Church by whose diligence the Gospel spred it selfe over all the knowne world this doth admonish all them that either are Ministers of the Gospell or that have power to make them what choice and care is to be had of their uprightnesse and godly conversation and what

it seemes to be yet greater to take upon him to satisfie for the debt of man for the sinne of man and to redeem him when he had deserved evill and condemnation but it is more wonderful that God would become flesh of our flesh and bone of our bone Eph. 5.30 Be thankefull therefore O devout soule give praise unto God who created thee when thou wast not who redeemed thee from sinne and misery when for sinne thou wast condemned and who hath prepared for thee the eternall joyes of Heaven if by faith thou adhere to Christ and his righteousnesse which the Lord of his goodnesse give us grace evermore to doe Christ Iesus is the summe or compendium of the Gospell Christ the summe of the Gospell IN whose actions and holy sufferings the maine execution of the Gospell was onely and wholy finished for hee being the seale of the covenant of grace the covenant was onely promised but not performed untill Christ himselfe came in our nature who did first discharge our former debts Why the Gospell is called the new Testament we ought the justice of God before he did seale and ratifie the new covenant of the Gospell therefore is the Gospel called the new Testament of our Saviour Jesus Christ because the title and interest of salvation could not be derived on the children of God but by Christ the testator his sufferings and death in his humane nature It is also called the last will of Jesus Christ Why the last Testament because God hath fully determined that this Testament this covenant shall remaine unalterable to all posterity there being no purpose in God no power in man to alter repeale or change the forme of this covenant being determined by the whole Trinity from before all beginning to be the last refuge for sinnefull man and the onely and most safe meanes of their spirituall deliverance The Gospell is the last refuge for sinfull man it was also in the fulnesse of time perfectly finished by Christ as it was before determined in the Counsell of the Trinity and from this doctrine doth issue this foundation of Christian religion that the covenant of grace was purchased onely by the righteousnesse of Jesus Christ our redemption who in our nature satisfying our contempts and in our nature working our righteousnesse did in our nature and in our behalfe indent with God and enter these covenants with him for us and our salvation And lastly to ratifie all hee did die in our nature The foundation of Christian Religion and with the blood of his most sacred hand subscribed and sealed his testament our covenant whereby it is made unquestionable true and unalterable to all times and posterities It is evident then that the matter of the Gospell The words and workes of Christ the matter of the Gospell is wholly contained onely in the words and workes of Jesus Christ and that Christ is the contract compendium of all such particulars as are contained in the covenant of mans salvation and that therefore the Canons and decrees of Counsels and Ecclesiasticall States nay the very writings of the Prophets and Apostles adde not any matter to the substance of the covenant of grace but rather to bee understood as interpretations and plaine expositions of such secrets as the wisedome of Christ Jesus thought good to fold inallegories and darke sentences for Christ left not his worke defective and imperfect whereby it might require correction of any but in a most exact performance therefore saith Saint Paul 1 Cor. 3.11 12 14. Other foundation can no man lay then that which is already layd which is Christ Iesus And he assureth a reward to them that build upon this foundation and not to them that build a new foundation or alter this which is already laid Christ then the foundatlon of Christian regligion and the substance of the Gospell did execute his divine office with a double diligence his word his worke by his word is understood such spirituall doctrine as hee daily delivered to his hearers whether it were direction admonition reformation or interpretation in all which our Saviour hath so aboundantly travelled as that not onely the Apostles but the Catholique Church also may receive ample and sufficient direction The words of Christ give all men sufficient divine direction both for divine doctrine and spirituall discipline By his workes is understood every act and all the passages of his temporall life from his incarnation to his death upon the Crosse in all which time he was continually working somewhat that was availeable and necessary to the redemption of mankinde Thus is Christ generally to be understood A generall understanding of Christ as that hee was the principall matter of the Gospell and the onely working meanes of our savation Now to make this doctrine both familiar and profitable to Christian men of easie understanding this double care of Christ is subdevided into these particulars The duties of the soule The words of Christ in the time of his incarnation did instruct us the duties of our soules and the duties of society the duties of the soule are all those things that are needfully required in the state of Christianity whether wee respect the necessary faith of the Church the necessary orders in the Church or the necessary obedience to the Church The duties of society The duty of society is civill action and humanity that is a loving charitable and orderly conversing of Christian men one with another and this our Saviour Christ called the great Commandement great indeed and of great consequence because without this duty of humanity wee cannot performe unto God our duty of divinity 1 Ioh. 4.12 20. For hee that loveth not his neighbour whom he hath seene cannot love God whom he hath not seene and this society and duties of the soule comprehend generally the substance of such doctrines as Christ Jesus himselfe hath delivered and left behind him for our examples Also the matter of the Gospell are the workes of Christ and therein such things are comprehended as were necessary to be done by Christ Heb. 10.9 10. and necessary to be knowne and believed of us being the price of our redemption without which it was impossible wee should be reconciled to Gods favour and by which the Covenant of the Gospel is both obtained and confirmed unto us which workes of Christ be reduced to these principalls to his birth to his life and to his death what hee did by assuming our nature what hee did and suffered by living in our nature and what he did by suffering when he died in our nature What hee did in being borne this is the most orderly understanding of the workes of our Saviour Christ for when Christ did assume our nature and was borne of the blessed Virgin hee did an act of wonderfull great love and of great humility of great humility in that hee deigned to descend his

nature and by restoratives and requisite dyet brings a new flesh wholesome and without disease the former diseased flesh being utterly wasted and consumed with the extremity of Physicke How to mortifie our diseased actions and affections So he that is resolved in his repentance and hath a loathing and detestation of his sinnes and desire to free his soule from the contagion of sinne must also resolve to endure such bitter physicke and strict dyet as the judgement of spirituall physicke doth prescribe him whereby all the evill depraved and corrupt affections of his soule may be utterly wasted that thereby his soule may have new and fresh endowment of grace without taint without disease without griefe This was figured in the manner of Gods calling Moses to his Princely and Propheticall office for when Moses made offer to come neare the presence of God in the bush Exod. 3.5 6. God forbad him saying Come not hither put thy shooes off thy feete that is before thou presume to approach my presence thou must put off thy sinfull and corrupt affections for hee that hath base and vile affections is not fit is not worthy the presence of God It was also commanded of God in the ceremoniall Law that they that were polluted with the touch of any uncleane thing Levit. 15.2 were for a time prohibited the Sanctuary and the presence of God and had a time limited to cleanse themselves before they were allowed and admitted for cleane persons all which ceremonies doe but note unto us the nature of holinesse how impossible it is to be reconciled with sinne for as the two contrary elements fire and water cannot possibly be in any one substance without intestine strife No peace betweene God and Belial so God and Belial grace and sinne can never conspire in any one particular subject in the same respect but what is gracious cannot be sinfull and what is sinfull cannot be gracious there being in them a full opposition of nature not to bee reconciled Phil. 2.12 Therefore it is necessary and needfull that before wee entertaine the graces of Gods holy Spirit wee must first discharge and abandon our sins which have had so long entertainement in us and before that wee can be regenerate and made the sonnes of God we must mortifie our sinfull affections whereby wee were made the servants of sinne Saint Paul admonishing the Colossians to the imitation of Christ and his holinesse adviseth them first to mortification as if without that meanes the other were impossible Mortifie therefore saith he your members Col. 3.5 6. which are on the earth fornication uncleannesse c. And hee giveth a reason of this direction in the Epistle to the Romans For if ye live after the flesh ye shall die Rom. 8.13 but if ye mortifie the deeds of the body by the Spirit yee shall live By which place wee are taught what mortification is and of what necessity it is Mortification is the abolishing of the deeds of sinne in our flesh What mortification is by the grace and operation of Gods Spirit By the deeds of the flesh is meant not onely our evill actions but our desires and carnall affections Saint Paul in the place before alledged Col. 3.5 6. calleth them members of the earth Mortifie therefore your members which are upon the earth fornication uncleannesse inordinate affections evill concupiscence Luke 5.6 and covetousnesse which is Idolatry for which things sake the wrath of God commeth upon the children of disobedience In which hee comprehendeth not onely our sinfull actions but our affections also nay the very naturall concupiscence and depravednesse of our nature To endeavour exactly is exactly to performe not that any man is able exactly to performe these duties but sincerely to endeavour them and that our defects may be in our power but not in our purpose and endeavour therefore you must mortifie your sinnes of action your sinnes of affection and your sinnes by descent and seeing mortification is an office of the Spirit Quest here importeth a question whether the word Note spirit in this place is meant of the Spirit of God the holy Ghost or the spirit of man our naturall soule It is answered Answ that the spirit executing this office of mortification is principally meant of the holy Ghost who giveth the first motion of desire in every godly action it is also respectively meant of the care and travell of our owne spirits or soules Note Phil. 2.13 not that our owne spirits is the cause of our mortification but being first caused by the holy Spirit of God it is entertained and continued by the exercise of our owne reformed spirits our spirits having no such strength in their owne nature but as they are prepared by the grace of the holy Ghost For as in casting a stone or running of a boule though the strength of the arme give the first motion to the boule or stone yet afterwards is the motion continued a competent time as well because of the powerfull moving of the arme as also because of the aptnesse or fitnesse of the thing moved so in the office of mortification Note and in all other divine offices of the soule though the soule move not it selfe to these holy actions No soule can move it selfe to divine action yet by reason of the spirituall nature of our soules when it is once moved by the holy Ghost it then continueth such motion toward perfection so the prime honour of the holy exercise of mortification and so of all other spirituall offices is wholly to be ascribed to the power of Gods holy Spirit which moveth in our hearts every act and every purpose of well-doing and he doth also illuminate us by his holy Spirit infusing a new and heavenly light into our minds being so blind before as that it neither saw nor could see the things which doe belong to the Spirit of God 1 Cor. 2.14 the naturall man faith Saint Paul perceiveth not the things of the Spirit of God neither can hee know them through ignorance in like manner also in the will which is altogether perverse and wholly falne from God hee worketh an uprightnesse and in all the affections a new holinesse Hence proceedeth that new man which is created after God in true holinesse and righteousnesse Ephes 4.24 and causeth us being enlightened and thus changed to apprehend his mercy to desire and affect our amendment and to answer his call like David For when God had pierced Davids eare by his Spirit he answered Loe I come Psal 27.9 There is also a necessity of mortification imposed upon every man upon pain of condemnation this is shewed in the words before alledged by S. Paul for saith he If ye live after the flesh ye shall dye but if ye mortifie the deeds of the body Rom. 8.13 yee shall live whereby the Apostle proposeth life and death before the Romanes

eternall life and wee are sure and believe that thou art Christ the Sonne of the living God and Christ said unto them which believed in him John 8. if you abide in my word you be verily my Disciples and you shall know the truth thereof commeth that assurednesse of faith Note whereof mention is made before In Gods case and Religion all things are blind and doubtfull to mans naturall reason but unto faith they be certaine and cleare and thereby we know that wee be the children of God faith doth take hold of the gifts of God which we doe request of him in prayer the attainment of the which cannot be hoped for nor trusted upon without wee aske in fayth James 1.6 wherefore Saint Iames saith Let him aske in faith doubting nothing for hee that is doubting and wavering is like a wave of the Sea tost to and f●owith the wind and carried with violence And Christ sayth Verily I say unto you Mark 11.23 24 whatsoever you request in your prayers believe that you shall obtaine it and it shall befall unto you Againe fayth doth worke in him that is justified a peaceable quiet good and contented conscience towards God through Christ so the Apostle testifieth saying Therefore being justified by faith Rom. 5. we have peace with God through our Lord Iesus Christ without this fayth it is impossible that wee should have a quiet conscience towards God for as is sayd before that by fayth wee doe apprehend the grace of reconcilement and justification purchased for us in the blood of Christ fayth must needs therefore worke in us the invocation adoration Rom. 10. and worship of him whom wee doe believe in How shall they call upon him sayth the Apostle in whom they have not believed and the blind man which our Saviour made to see when he had sayd Lord I doe believe John 9.38 The confessi●n of truth hee worshipped him immediately in whom he beleeved For by fayth wee doe confesse the truth that is once beleeved and knowne of us So the Apostle doth joyne fayth and confession together for to beleeve with the heart justifieth and to acknowledge with the mouth maketh a man safe having the selfe-same spirit of faith At the poynt of death wee doe by fayth commend our soules and spirit unto the Lord. So did the thiefe upon the Crosse Math. 27. Acts 7.59 and Saint Stephen also when he was stone this is the last worke of faith towards God for after the yeelding up of the Spirit once there is no longer place nor use of faith These bee therefore the workes of fayth towards God first the love of God a good conscience towards our neighbour hope of things to come a boldnesse to repaire by prayer to the Throne of grace invocation adoration and worship confession of the truth obedience perseverance and the yeelding up of the Spirit to goe immediately unto God the faithfull are comforted in the Lord by the benefit of fayth whereupon Christ also when hee admonished his Disciples from whence they should seeke their comfort in adversity he said John 14.1 c. Let not your hearts be troubled believe in God believe also in me for there is in none greater goodnesse in none greater mercy in none greater knowledge of those things wherewith all our hearts be tormented in none more knowledge and power to helpe and ayde then is in God himselfe 2 Cor. 1.3 so that he is justly called the father of mercies and God of all comfort For he that is faythfull doth apply himselfe to the goodnesse of God and by it wee doe perceive the efficacy and sence thereof and it bringeth comfort unto the troubled heart By fayth wee doe believe the promises of grace and doe by it embrace those things which be spoken of God in his word fayth doth also mortifie the concupiscence of the flesh and maketh a mans mind humble and lowly and worketh many other notable matters in the hearts of the beleevers This excellent and rare jewell is faith the excellence whereof is surpassing precious wherewith we must of necessity be endued to become perfect men Heb. 11. Saint Paul sayth that Faith is the ground of things hoped for and the evidence of things which are not seene This is a speciall jewell and happy is the man that hath it but in quantity comparable to a graine of Mustard seed it is the ground of things hoped for as if it were sayd whatsoever crosse or calamity vexeth us if wee hope for reliefe and ease wee must ground it upon fayth otherwise our hope is no hope It is the evidence of things not seene Note it is the patefaction or laying open as it were of the very thing though farre from our sight which is expected and longed for in hope the thing hoped for through it is as it were Eph. 1. evidently seene and layd before our eyes wee may upon this ground build so certaine a foundation of hope of the joyes to come as if we were setled in Heaven it selfe with Christ It is indeed the assurance of all our comforts in the promises of God and whensoever wee lay this evidence before the celestiall Judge by prayers for therein it appeareth to be fayth or not to be he cannot but allow it so current lawfull and effectuall as that whatsoever wee aske though wee see nothing to answere our hope yet wee may assure our selves that wee shall obtaine our desires at such time and in such sort as shall bee most fittest for our necessities in so much as wee may be bold to say wee are already partakers of that we looke for before it come Psa 34.8 9 10. because comming it will come and our fayth which is the ground and the evidence of things hoped for shall not be in vaine and therefore in what danger so ever we are we must open this evidence even our fayth unto the Almighty in humble suit and hearty prayer that as his promises are manifold for the releefe of his children and his meanes infinite so will he accept of our faith Psal 91. wherein wee stand assured that hee is God al-sufficient full of mercy and truth able and willing to grant what we aske and first we must consider that there is no dissembling with God neyther can wee bragge of this rare jewell and yet bring forth the fruits of infidelity which then appeareth when wee shew our selves impatient at the chastisements and corrections of the Lord and when we grudge to stay the Lords leasure for helpe and when leaving the meanes commanded by God wee runne to worldly and forbidden meanes these things can we not shroud nor cloake under any colour or pretence for hee that searcheth the heart findeth every dissimulation Acts 5. he found out Ananias and Saphyra in their hypocrisie and gave them the reward of death because they would seeme to have faith and dissembled Learne of the

still in the worke and making of the Arke well neere an hundred yeeres notwithstanding that he was mocked to skorne and overthwarted of the wicked In the History of Abraham we shall finde many goodly examples of patience there wee may see what hee did upon the faith and obedience of God which was wrought and lightned by this vertue of patience otherwise he could not have patiently forsaken the Land wherein he was born his kindred and his fathers house and undertaken to wander like a stranger in an unknowne Country at the will and Commandement of God Gen. 20. Gen. 12. Abraham likewise through patience he continued to dwell under the tents in the promised Land like as a stranger and patiently abode the accomplishment of the promises Gen 25.8 which was to come and so departed out of this life and dyed in a quiet age Who can sufficiently expresse with what patience he used the matter when he was commanded of God to offer up his sonne Isaac Gen. 22. Isaac and did not Isaac declare a singular patience in that he did patiently abide and suffer the froward and stubborne stopping up of his welles and water-pipes by the Philistins his enemies Gen. 26 15. and that hee did patiently forbeare to doe any thing against his sonne Jacob Gen. 27 28 29. when he so deceived him with subtilty and whereas hee thought to blesse his eldest sonne Esau whom he loved he bestowed his blessing upon Iacob Iacob Gen. 28.5 And Iacob declared himselfe also to bee patient in that he did obediently obey his parents and was contented at their commandement to forsake them and to travell like a stranger into Mesopotamia Gen. 29. 30. 31. yea and did there oftentimes patiently suffer the unjust and wrongfull dealing of his unkle Laban and that hee did so humble himselfe to appease the displeasure of his brother Esau Gen. 33.3 4. yea and hee did so patiently digest and yet not without griefe Gen. 34.25 the cruelty of his sonnes shewed both against the Sychemites and against his most deare sonne Ioseph Joseph Gen. 37.22 The like spirit of patience is also set forth of Ioseph in that hee did not revenge the malice of his brethren being well able to have done it but did exceeding much good for them neither did disclose the wickednesse of his mistresse Gen. 39.20 although hee were clapt into prison for her wickednesse but he did constantly conceale it Moses and abode patiently the helpe of God Who is able to utter the great paines Moses tooke being strengthned by the vertue of patience in the delivering leading out and governing of the Israelites a most froward and stubborne people who often murmured and rebelled against him Gen. 11. 12. what mislikings and contradictions hee sustained of them yea and of his owne brother and sister Numb 12.3 so that in Numbers it is not spoken for nought That hee was a man most afflicted being most meeke of all men on the earth After Moses cometh King David a notable example of patience in that hee did by the vertue of patience overcome the rages of King Sauls most sore and continuall persecutions 2 Sam. 16.5 6 7 10. and in that hee patiently forbare Semei when he railed upon him and would suffer that no wrong should be done unto him Who can wonder enough at the exceeding patience of Job for which he is called Patient Iob when hee was hurled downe from the highest degree of earthly felicity unto the very botome of misery Iob. hee neither did nor spake any otherwise than became a godly and patient man 1 Sam. 2.6 7. hee tare and rent his cloathes hee shore his head hee fell to the ground and prayed saying Naked came I from my mothers wombe and naked thither shall I returne againe the Lord giveth and the Lord taketh blessed be the Name of the Lord. And when he was strucken with most pestilent and poysoned blaines and sores from the sole of his foot to the crowne of his head Iob 2.9 10. and that his wife said unto him standest thou still in thy integrity curse God and die he did not for all that speake any one word of impatience but said Thou hast spoken like a foolish woman we have received good things at the hand of the Lord why should we not then suffer the evill After the Prophets and Christ Jesus our Saviour there followeth the patience of the holy Apostles and Martyrs yea all the holy Saints have wrestled in this field of patience Mat. 5. of which some have sustained scornes and stripes fetters and imprisonment and some have beene stoned sawne and put to death with the sword some have wandred and gone about in Goates and beasts skinnes poore needy vexed and afflicted which the world was not worthy of wandring in wildernesse in mountaines in caves and in dennes Thus setting before our eyes all this company of patient godly men let us both imitate and endeavour their patience and righteousnesse and cast off the heavie burthen of our sinnes wherewith wee be incumbred Heb. 12.1 2. and with patience and alacrity runne the race and gaine the reward and in spite of hell gates doe the will of God and wholly endeavour our selves to attaine the felicity which is promised us which is eternall life And for as much as the godly in this world must by many troubles enter into the Kingdome of joy who perceiveth not how necessary this use of patience is to beare constantly Proofe requireth patience Rom. 5. all adversity for the truth of God It is required of the faithfull that they be sufficiently proved and tryed in the faith of Christ and no man can be well tryed by troubles but through patience for as the Apostle saith trouble breedeth patience and patience worketh the proofe or tryall of men for it is not possible Luke 21.19 By patience we doe save our soules that being once under the crosse wee should any otherwise save our soules but by patience wherefore our Saviour saith In your patience you shall possesse your soules therefore wee must in this life strive against sinne the world and the Prince of the world if wee doe not strive wee shall not overcome and in case wee overcome not we shall not be crowned and we cannot overcome without patience and though notwithstanding that charity beareth the chiefe swing in the common course of mans life for the nourishment of peace and concord yet unlesse there bee adjoyned patience withall there cannot continue any quiet betwixt neerest and dearest friends for unlesse quarrels and offences be borne and kept off by the vertue of patience no love amongst friends can long endure for what straighter band is there then that betwixt man wife whereby two are made one flesh Math. 19.5 and yet unlesse that both their minds stomackes be armed with patience the one shall not

Gen. 20.17 stones dust and water at the prayer of Abraham God healed King Abimelech his wife and his hand-women and they bare children Isaac prayed unto God for his wife because shee was barren Gen. 25.21 and the Lord well heard him and Rebecca his wife conceived and was delivered Gen. 32.11 33. Jacob prayed to God that hee might be delivered from the hand of his brother Esa● and the Lord heard him and reconciled him to his favour and imbraced him fell on his necke and kissed him Exod. 8.12 13. Exod. 9.28 29 33. as often as Moses prayed unto God hee was well heard when the frogs at his prayer were taken away from Pharaoh and the flies the hayle and thunder ceased the locusts were rid away Exo. 10.18 19. the Amalechites which were the enemies to the people of Israel were overcome by prayer the Lord Exo. 17.11.13 at the prayer of Moses was appeased with Israel with whom he was angry for their grievous offence in setting up a golden calfe his sister Miriam at his prayer Exod. 32.11 was healed of her leprosie the wrath of God Numb 12.13 Numb 14.19 20. when hee went to destroy the Israelites which murmured and desired to returne into Egypt againe was at the prayer of Moses pardoned by the prayer of Moses Numb 21.7 8. Iudg. 6. the people were cured from the fiery serpents Israel being brought low and distressed by the Midianites cryed unto the Lord and was delivered Manoah the father of Samson Iudg. 13. prayed unto God that the Angel might againe appeare which was granted him Samson being sore athirst Iudg. 15.18 19. prayed unto the Lord and the Lord sent him water out of a tooth and when hee had drunke thereof Iudg. 16.28 29 30. his spirit came againe and hee revived Samson by his prayer made unto the Lord received his old strength and was at once revenged on his enemies 1. Sam. 7.9 c. when he was blind Samuel prayed unto the Lord for to deliver the Israelites out of the hands of the Philistims and hee was well heard 1 Sam. 12.16 and the Philistims were discomfited at the prayer of Samuel the Lord sent noises raines from heaven to terrifie the people and they feared the Lord. David We may see the effect of Davids prayers every where in the Psalmes where hee saith oftentimes I have cryed unto the Lord with my voyce and hee hath heard mee when I cryed unto the Lord of my righteousnesse he heard mee and in my trouble I called upon the Lord Psal 18. and cryed unto my God and bee heard my voyce from his holy Temple and my cry entered into his eares I will saith hee call upon the Lord which is worthy to be praised so shall I be safe from mine enemies 1 King 2. 2 King 9.13 I cryed unto thee and thou hast healed me Salomon prayed unto the Lord God concerning the people of Israel 2 Kin. 4.28 c. and is heard of the Lord and his prayer and intercession is granted Elizeus by prayer raised up the dead childe of the Shunamite 2 King 6.17 againe he prayed unto the Lord and the young mans eyes were opened and he looked and behold he did see aid from heaven 2 King 20. Ezechias by prayer obtained at Gods hand both recovery of his health and also the prolongign of his daies Jobs friends talked amisse before the Lord Job ult and yet their offence was pardoned at the prayer which Job made for them The Apostles prayed unto God and the place was moved where they were assembled together and they were filled with the holy Ghost Acts 4.31 Acts 9.40 41. Acts 10.4 Peter making his prayer unto God raised up Tabitha from death and restored her to life Cornelius prayed unto God and his prayer was had in remembrance before God the Church prayed for Peter when Herod had cast him into prison Act. 12.5 c. and the Lord delivered the Apostle from his bonds and out of prison at the prayer of S. Paul and Silas Acts 16.25 c. the prison was shaken with an earth-quake and all the dores thereof were opened and their bonds loosed Paul prayed for Publius father Acts 28.8 who lay sicke of a fever and of a bloody-flixe and restored him to health these examples out of the Scriptures doe sufficiently declare how attent the Majesty of God is to heare and grant their prayers who doe heartily call upon his holy Name either for themselves either for others whereby we may perceive what the wonderfull efficacy of prayer is before God the prayers of the faithfull be alwaies acceptable unto God and that hee hath a much better regard and consideration of our necessities then we our selves be able to understand although he doe not at all times performe the same which wee doe desire or not after the same manner or so soone as we doe aske it fot as Saint Iames saith Note you doe demand and not receive what you desire Iam. 4.2 3. because you aske ●misse even to consume it upon your lusts and unlawfull desires Therefore hee that desires to pray effectually unto God and be heard must not be violent and wrathfull cruell and unmercifull against his Christian brethren neither proud nor mistrustfull but they must be quite voyd from anger and strife and ready to forgive when they have any quarrell against their neighbours For God is so offended by these faults that in respect of them hee doth abhorre our prayers There be many other hindr●nces but these bee the most generall and therefore with the greater circumspection to be eschued Aske in faith and waver not Iam. 1.6 for hee that wavereth is like to the wave of the Sea which is tost and carried about with the wind Therefore let not that man suppose that hee receiveth any thing from the Lord sometimes wee doe pray so coldly without heart or spirit Ecclus. 18 22. that we our selves perceive not what it is that we mumble in our mouth Therefore hee that so prayeth and heareth not himselfe how can hee hope to be heard of God we must not put the fault in God if wee obtaine not what we desire at his hands but in our owne sinnes and wickednesse vices and naughtinesse whereby wee doe hinder his goodnesse grace and mercy from performing those things which wee doe aske for hee is so good and mercifull unto us that he hath a regard of our health and salvation and doth give us such things as doe serve for our necessities but it falleth out oftentimes that he doth not grant us our petitions because if we had them they should be more harmefull then profitable unto us Therefore we must pray with continuall and unfeigned hope and trust in God that in his good time he will heare our prayers and grant our requests Therefore hee that prayeth unto God to