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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	apostle_n	death_n	destroy_v	1,140	5	7.8175	4	false

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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

him in trouble and deliver him and bring him to honour and shew him my salvation Thus farre of the nominall Attributes The reall Attributes are of two sorts either absolute or relative the absolute Attributes cannot in any sort agree to any creature but to God alone these are two Simplenesse and Infinitenesse Simplenesse is that whereby God is voide of all composition division multiplication accidents or parts compounding either sensible or intelligible so that whatsoever hee is he is the same essentially it hinders not Gods simplenesse that hee is three because God is three not by composition of parts but by co-existence of persons Job 11.8 Infinitenesse is that whereby all things in God are void of all measure limitation and bounds above and beneath before and after From these two doe necessarily flow three other absolute Attributes Act. 7.48 49. 1 King 8.27 1. Unmeasurablenesse or Ubiquity whereby he is of infinite extension filling heaven and earth containing all places and not contained of any space place or bounds and being no where absent is every where present hee is universally present repletively every where inclusively no where Psal 19.1 by which God is said to be in heaven because that there his power wisedome Hos 2.21 Esa 40.22 c. and goodnesse is in a more excellent manner seene and enjoyed as also because that usually he doth from thence powre both his Blessings and Judgements upon us 2. Unchangeablenesse whereby God is void of all change both in respect of his Essence and Will 3. Eternitie whereby God is without beginning of daies or end of time and without all bounds of precession Thus farre of the absolute Attributes now of the Relative or such as have reference to the Creatures Those are five 1. Life 2. Understanding 3. Will. 4. Power 5. Majestie 1. The life of God is that by which as by a most pure and perpetuall act Psal 36.9 hee not onely liveth of himselfe but is also that ever and over-flowing Fountaine of life from which all creatures derive their lives so as that in him they live move breath and have their being and because his Life onely differs not from his Essence therefore God is said onely to have Immortality the second Tim. 6.16 is Understanding or Knowledge of God and is that whereby by one pure act he most perfectly knoweth in himselfe all things that ever were are or shall be yea the thoughts and imaginations of mens hearts 2. This knowledge of God is either generall by which God knoweth simply all things eternally the good by himselfe 1 King 8.39 Psal 139.2 c. the evill by the good opposite unto it imposing first things contingent the lot of contingence and to things necessary the law of necessity and thus knowing all things in and of himselfe Luk. 16.15 Hebr. 4.22 he is the cause of all the knowledge that is in all both men and Angells secondly the speciall knowledge called the knowledge of approbation Rom 11.33 by which hee particularly knoweth and graciously acknowledgeth onely his Elect for his owne 2 Tim. 2.19 Understanding also containes the wisedome of God by which hee most wisely ruleth them to serve his owne most holy purpose and glory 3. The Will of God is that whereby of necessitie he willeth himselfe as the soveraigne good and by willing himselfe willeth most freely all other good things which are out of himselfe though in it selfe the will of God be but one 1 Tim. 2.5 Rom. 9.15 16 as in his Essence yet in respect of the divers objects and effects it is called in the Scriptures by divers names 17 18. 1 Joh. 3.1 The first Love whereby is meant Gods eternall good will whereby hee ordaineth his Elect to be freely saved through Christ Psalm 45.8 Ephes 1.11 and bestoweth on them all necessarie graces for this life and in the life to come taking pleasure in their persons and service 2 Thes 1.6 The second Justice is Gods constant will whereby hee recompenseth men and Angells 2 Tim. 4.8 according to their works ' punishing the impenitent according to their deserts called the justice of his wrath Deut. 7.9 10. and rewarding the faithfull according to his promise called the justice of his grace The third mercy Psal 145.7 c. which is Gods mere good wil and ready affection to forgive a penitent sinner notwithstanding all his sinnes and ill deserts Mat. 16.18 19. The fourth goodnesse whereby God willingly communicateth his good with his creatures Psal 146.6 c. and because hee communicateth it freely Numb 23.19 20. it is termed grace The fifth truth whereby God willeth constantly those things which he willeth 2 Pet. 3.9 10. effecting and performing all things which hee hath spoken in his appointed time Rom. 2 4. The sixt is patience whereby God willingly forbeares to punish the wicked so long as it may stand with his justice 1 Thes 4.3 and till their sinnes be ripened The seventh holinesse Heb. 12.14 whereby Gods nature is separated from all prophanenesse and abhorreth all filthinesse 1 Pet. 1.5 and so being wholy pure in himselfe delighteth in the inward and outward purity and chastity of his servants Esay 6.2.3 which hee infuseth into them The eight Anger whereby is meant Gods most certaine and just will Psal 106.23.29 40 41. in chastning the Elect and in revenging and punishing the reprobate for the injuries they offer to him and his chosen Reve. 19.1 2. and when God will punish with rigor and severity Thes 1.1.10 then it is tearmed wrath temporall to the Elect and eternall to the reprobate Fourthly Gen. 17.1 Psal 115.3 Math. 11.26 Math. 8.2 Eph. 1.11 Math. 3.9 20.34 Rom. 9.17 18. the power of God is that whereby hee can simply and freely doe whatsoever hee will that is agreeable to his nature and whereby as he hath made so hee still ruleth Heaven and earth and all things therein This almighty power of God is either absolute by which he can will and doe more than he willeth or doth or actuall by which God doth indeed whatsoever he will and hindereth whatsoever he will not have done Psal 115.3 Fifthly Majesty is that by which God by his absolute and free authority raigneth and ruleth Chro 29.11.12 2 Sam. 7.22 Apoc. 5.12.13 Rom. 9.15 Luke 19.27 Psal 2.9 110.1 as Lord and King over all creatures visible and invisible having both right and propriety in all things as from whom and for whom are all things as also such a plenitude of power that he can pardon the offences of all whom he will have spared and subdue all his enemies whom hee will have plagued and destroyed without being bound to render to any creature a reason or account of his doings but making his owne most holy and just will his onely most perfect and eternall Law from all these Attributes ariseth

power distinguished in three persons the power is not divided every person in the Deity equall and in just comparison all of them but one God and every person God all of them conspiring the same ends from eternity to eternity this ought but is not the condition of men Princes and the great on earth Psal 82.6.7 are called gods these ought like God to combine themselves in holy action and to bend their power against the enemies of God and man sinne and the sinfull and not with implacable displeasure Such are merely politique respect greatnesse without goodnesse to destroy themselves and their estates with civill disagreements for though God say they are gods he saith they shall dye like men and if evill men they are then no gods but divells enemies to God enemies to the good and as in the nature of God mercy doth triumph and hath pre-eminence Mercy the best proof of goodnesse so in all the godly there should be a gracious pitty with which they ought to be most affected and God himselfe best pleased When I had thus considered the nature of God his Omnipotency his Mercy and other Attributes The cause is every mans duty it caused me to question my owne life and to search the records of my owne actions whereby I understood the truth of my miseries that I was guilty and deserved death and torments Mans desert as if the Justice of God had given sentence against mee then was the knowledge of Gods Majesty a terrour unto me I conceived in my feare the very forms of his indignation and I began to feele in my soule the very terrour of condemnation as if God had given sentence Mercy gives hope in greatest extremity and my soule in the sence of execution In this astonishment I remembred mercy and that God was so delighted in the use thereof as that he carefully watcheth cause and opportunity to give it Acknowledgment most necessary I did therefore acknowledge and submit my selfe to favour God did descend his greatnesse accepted my acknowledgement and gave me the allowance of his mercy then I reduced to memory what my Saviour had done for the Redemption of mankind The promises onely belong to the faithfull and penitent what he had promised the faithfull what the penitent I believed received strength and had my hope established and growing bold with these encouragements I desired and obtained the Sonne of God to restore me the Spirit of God to continue me restored reformed How to judge of good and evill then could my soule receive content in divine meditations then could I despise the profits of the earth and the vaine pleasures of men then could I justly value the honours of this life weigh them with vanity and esteeme them lighter then could I discerne vertue in poverty and holinesse in a contemptible degree of fortune The benefit of patience then I could see the patient beare their load with alacrity and secretly scorne at the base estimation of the earth Thus a reformed Judgement can teach to know and love know and hate let mee love and be beloved of God let me hate and be hated of the World These and many other things attributed to God in Scriptures teach us of what manner his Nature is that is to say good loving kind mercifull faithfull true upright just liking the humble and abhorring the proud The things of nature in God be everlasting slow to revenge wise and foreseeing and being so not by other helpe nor by chance but naturally and of himselfe it followeth that the like nature must for ever and unchangeably keepe in him which thing bringeth unto the faithfull an incredible comfort But in case we finde any other in him than this wee must understand that it is by some speciall sufferance and onely for a time and yet for all that the quality of his Nature in no point altered though some time he seemeth contrary to himselfe Psal 18. but that is to the ungodly perverse and to the destruction of them but the good and godly finde him alwaies such as his nature is The fire at Babylon seemed to have lost his nature A similitude when it saved harmelesse the three Children cast into the Oven but yet it used the strength of his nature toward them Dan. 3.20 c. which made the fire even so wee must thinke of God and alwaies marke what he doth by sufferance to punish the malice of the wicked and what also hee doth according to the quality of his Nature Rom. 11.33 O the deepenesse of the riches of the Wisdome and Knowledge of God how unsearchable are his Iudgements and his waies past finding out Of the Creation of the World THe Creation of the World hath beene the admiration of all men that knew not God nor believed Scripture Wisd 13. because their understanding was darkned wanting divine light they were not able to comprehend the knowledge of so high a secret Therefore the Philosophers have vainely and diversly disagreed in their severall constructions of the beginning of the World The vaine opinion of Philosophers some denying that the World ever had beginning but that it was derived by the power of nature from all eternity and eternall perpetuity to maintaine which absurdity they would demand how God made the world what instruments hee used in the building of so wonderfull a frame and withall holding that God could worke no otherwise then the order and meanes of secondary causes would beare and leade him unto But the truth is God is free in operation God is free in operation and not tied to any second cause or secondary meanes without which he can doe what he will and that which he doth by them and can alter and change them at his pleasure wherein may appeare their grosse mis-understanding of God his Nature that he like man If wee cannot conceive Gods wonderfull workes much lesse his unsearchable wisdome could not worke without the helpe of meanes and instruments Others more true more learned concluded that of necessity the World must have a beginning and that there was a Power Eternall which made moved and governed all things and the reason that the World was not eternall had this sufficient argument That the World did suffer detriment and decay in it selfe and the Elements had lost the purity of their nature which they had in the beginning the moving of the spheares and celestiall bodies which of all things in the World are most constant had endured some alteration so that nothing in the World All worldly things subject to alteration but did suffer a change which could not be if it were eternall This grounded reason did convince the common opinion of the Worlds eternity and did prevaile with them that could not be perswaded but by the power of reason This is not to perswade Christians but infidels and epicures

Almighty God and they labour with content and alacrity the divels have neither liberty nor pleasure but being fettered with limitations cannot doe what they would but what they are licensed to doe The Angels are Gods servants the divels are his slaves both labour in his worke but with great inequality the testimony of Scripture doth set forth a number of authorities which because they are frequent I will produce onely some few Psal 104. which may satisfie doubt the Prophet admiring and praising God for his wonderfull creating and governing the World saith God made the Spirits that is the Angels Messengers and a flaming fire his Ministers Verse 4. For when they be sent they be Angels when they be spirits they bee no Angels for Angell is the name of the office and not of nature for respecting that whereof it is hee is a Spirit and in respect of that which he doth he is an Angell Againe who to prove the preheminency of the Sonne of God saith Heb. 1.6 that all the Angels worship him and proveth by the testimony of the Prophet Vers 7. that Angels are but messengers or ministers and that they are of a substance like fire or pure ayre by which testimony is proved both the nature and office of the Angels their nature that they are spirits like fire their office that they are ministers or messengers are they not all ministring spirits Vers 14. sent forth to minister for their sakes that shall bee heires of salvation by which is declared the purpose of their ministration and service that is for the good and benefit of the Elect of God both to prevent the enemy and to further them in their holy exercise To prove the power of Angels wee may remember in Exodus what God by an Angell did for the Israelites Exod. 14. when he brought them out of Aegypt by an Angell and by an Angell God destroyed in the host of Senacherib in one night 185000. 2 King 29.35 The Scripture is full of demonstrations of their powerfull acts God working his admirable effects by the service of his Angels Againe if we reduce to memory the most admirable of all Gods mercies we shall finde that in the execution thereof his Angels are either Ministers or Messengers and oft both to omit many other particulars and come to the most worthy most meritorious and most happy the Redemption of mankind by the birth and by the death of Jesus Christ were not the Angels continuall workers in that administration God sent his Angell Gabriel to bring the first newes thereof to the blessed Virgin Mary Luke 1.26 againe as soone as Christ was borne of the Virgin Luke 2.9 c. the holy Angell did publish and preach it to the Shepherds and multitudes of heavenly Souldiers praysed and magnifyed God for so great a benefit How often did the holy Angels visit and comfort our Saviour Math. 2.13 Math. 4.11 an Angell bids him flie into Aegypt the Angels waite upon him in the desert Luke 22 43 44 the Angels ministred unto him in the holy ministery of his preaching an Angell was present with him at the agony of death Math. 28.2 Acts 1.10 Math. 24.31 an Angell appeared at his resurrection the Angels were present at his ascension the Angels shall attend him when he returnes to judgement So then as the Angels waited upon Christ Note in the daies of his flesh so are they now solicitous for all them that are incorporated into Christ by faith as they served the head so doe they also serve the members they rejoyce to serve them here whom they shall have their companions in Heaven they doe not deny their ministery unto them whose most sweet fellowship they hope for hereafter There appeared to Jacob campes of Angels in the way to his Country Gen. 32.1 2. so in this life which is the way to our heavenly Country the Angels are Conductors and made Keepers of the holy ones The Angels defended Daniel in the midst of the Lyons Daniel 6.22 so likewise they defend all the godly from the treacheries and cruelty of the infernall lyon the divell Gen. 19.15 c. 19. The Angels preserved L●t from the fire of Sodome so the Angels doe defend the faithfull by holy inspirations and gracious protections against the divels tentations the Worlds incantations and the fire of hell Luke 16.22 The Angels carried the soule of Lazarus into Abrahams bosome and so they translate the soules of the Elect unto the Pallace of all heavenly happinesse Acts 12.8 9. the Angell lead Peter out of prison so he doth deliver the godly out of most apparent dangers Great is the power of our adversaries but the guard of holy Angels is able and will defend the faithfull from them and doubt not but they will bee with them present Exod. 25.20 Esay 6.2 to ayde them in all places at all times and in all dangers the Scripture describeth them with wings under the figure of Cherubin Seraphin because thou maist know assuredly that they will come with incredible celerity to bring ayd and succour thee make no doubt but they will be thy protectours in all places in all dangers because they are most subtill spirits which no body can resist all visible things give way unto them and all bodies though they bee solid and thicke by them are made penetrable and passable Math. 18.10 The looking-glasse of the Deity is no argument of the Angels knowing all our necessities for that specular knowledge is but dispensatory Doe not doubt thou faithfull soule but these spirits know thy dangers and afflictions because they alwaies behold the face of thy heavenly Father and are alwaies ready prest for his service and thy safegard know also thou devout soule that these Angels are holy therefore study and endeavour holinesse if thou wouldst enjoy their fellowship accustome thy selfe therefore to holy actions if thou desirest to have the holy Angels thy keepers in every place and angle stand in awe and reverence of thy Angell and doe nothing in his presence that thou wouldst be ashamed to doe in the sight of man These Angels are chaste therefore they are driven away by thy impurity and filthy actions for filthy and lamentable sinnes drive away the Angels the keepers of our life if by thy sinne thou deprivest thy selfe of their tuition how canst thou be safe from the divells trecheries and the worlds tyrannies if thou be'st destitute of the Angels protection how canst thou be safe from the invasions of many imminent and ensuing dangers Hebr. 1.14 if thy soule be not guarded by the Angels defence the divell will overcome it by his deceitfull perswasions The Angels are Gods messengers sent unto us from him therefore if thou wilt have an Angell to be thy keeper thou must be reconciled by faith and true repentance where the grace of God is not neither is there the

salvation to the Elect. The necessity of mortification doth require in every one an exact diligence in that Christian office for seeing the hazzard of eternall life dependeth upon the death or not dying of sinne and that necessarily there is no man of that simple understanding but will thinke it expedient nay necessary wisedome rather to destroy his sinne then himselfe for one of the two must of necessity be mortified suffer death and die and if any man thinke to devise a meanes to save both himselfe and his sinne and in the reformation of himselfe to over-leape the duty of mortification as a duty too precise and of grievous performance and shall thinke that mortification is not of necessary substance but rather a severe circumstance which may be safely avoyded to him may bee said as Saint Paul saith to the Corinthians with admiration O foole 1 Cor. 15 36. that which thou sowest is not quickned except it die and let him be sure that if hee either faile or faint in this endeavour there is no endeavour can purchase him the favour of God and the salvation of his soule Therefore it most neerely respecteth all men not to esteeme their sinne which is their enemy and would destroy them more then God which is their friend and would save them nay more then their soules and their salvation Therefore let every man make warre upon himselfe and his owne flesh To subdue our owne sinfull affections is the greatest conquest in the world and let him bee valiant to conquer himselfe and triumph in the spoile and death of his sinfull actions and affections for there is no warre can gaine our names a greater glory then to victor our selves and he is most redoubted and most valiant that can conquer his owne affections the which all men must doe before they can have the garland of holy victory from the hand of God Againe seeing that in our mortification there is no respect of favour had to any sinne but that all sinne must die the sinnes that have gained us either our profit or our pleasure for all sinne being in hatred with God all sinne is therefore commanded to die without dispensation proviso or exception of any It therefore behooveth all men to hate as God hateth even all sinne because all sinne is in Gods hatred lest they provoke God as Saul did and with Saul to declare themselves reprobates God commanded Saul to destroy the Amalekites 1 Sam. 15.1 c. a sinfull and God-lesse people Saul performed his Commandement but in part for though he destroyed many yet he spared some for which God cast him from his favour and rent his Kingdome from him Our sinnes are those Amalekites God hath commanded us to destroy them utterly if therefore any man presume against Gods Commandement to spare any God will certainly cast him with Saul from the hope of salvation This doth admonish all to avoyd the common custome of men that commonly hate the sinnes and infirmities of others but flatter and feed their owne with saturity the usurer hee condemneth the prodigall the prodigall condemneth him the drunkard condemneth the glutton Every contrary despiseth one another the glutton he condemneth the drunkard age and youth have each their particular sinnes yet doe they despise one another and so doe every particular his contrary so that many can abhorre those sinnes to the which they are not naturally addicted but few doe mortifie them that are neerest and dearest unto them These are they that our Saviour Christ calleth hypocrits Math. 23. that point at little sinnes in others but flatter and foster maine ones in themselves this evill custome is farre short of the duty of mortification which requireth a loathing and detestation nay a death not of some sinnes not of other mens sinnes but of our owne sinnes and of all our owne sinnes without exception of any and seeing that the holy Ghost doth move this grace in our hearts and doth give us spirituall power in the office of mortification It behoveth all men to addresse their prayers to God that he will give them the direction of his grace to guide them in so needfull a performance and that when they finde in themselves a desire to mortifie their sinnes and sinnefull affections Titus 1.12 c. then let them assure themselves that they are called by the divine and efficatious power of God to the performance of that duty that then they yeeld their endeavour with all diligence to doe as the holy Ghost directs them lest by neglecting the admonishments of Gods Spirit they bring upon themselves a greater condemnation The life and soule as it were thereof is the illumination and reformation of the minde and an efficatious bending conforming and working of the heart and will whereby it becomes obedient to the voyce of God and returnes as it were an audible and lively eccho into their eares the end thereof is first the glory of God and the commendation of his mercy to whom wee must ascribe both grace and nature and of whom wee have received our soules and bodies yea and the very soule of our soules which is his spirit The second end of this vocation is our deliverance and translation out of ignorance infidelity sensuality and rebellion The soule of our soules is the Spirit of God 2 Thes 2 14. unto spirituall grace and glory for wee are called out of darknesse into light that we might walke in light and no longer serve the Prince of darknesse wee are called out of the world unto God to the end that wee should relinquish the lusts of the flesh the pleasures of the world and to serve God in newnesse of life that walking uprightly before him in this world we may live and raigne with him for ever in the world to come The meritorious cause of this effectuall calling is Christ and his merits for Christ hath merited in our behalfe and hath promised that the holy Ghost should had sent into us John 15.26 16.7 8. even the Spirit of truth to illuminate and adorne our hearts with his graces and is wrought in us by a speciall powerfull and inward worke of the holy Spirit For like as when a skilfull Musitian hath once strung tuned and strucke his instrument it sends forth many pleasant and sweet sounds so when the Lord hath once breathed his spirit of life into the nostrils of our so●les and when hee hath once tuned the jurring strings of our sinnefull hearts and hath toucht them with the finger of his spirit he makes them send forth many delectable and harmonious sounds Tokens of mortification Rom. 1.6 6.17 18. 1 Cor. 6.9 10 11. wherein he takes delight So then it as with the Romans wee performe hearty obedience to the Word of God if with the Corinthians wee be rich in spirituall graces and have purged our hearts by true repentance from our former iniquities and if wee be mortified and renued

nothing else but the soules travelling unto God It is the sword of our defence Eccles 35.17 18. for the soule of him that continueth in prayer is secure and safe from all the assaults of the divell for God doth alwaies heare the prayers of the faithfull if not according to their desire yet to their salvation and profit and we may assuredly hope that either he will give us that which we aske or else that which he in his wisdome knoweth to be more profitable for us for God gave us his onely begotten Sonne that infinite and most excellent gift wee being not worthy of it nor hee being not intreated thereunto what will he then deny us if hee be intreated by earnest and faithfull prayer We cannot doubt of the Fathers hearing or the Sons interceding upon all occasions wee may with Moses by prayer enter into the Tabernacle Numb 7.89 and consult with the Lord our God and we shall speedily heare his divine answere Luke 9.29 Our Saviour Christ was transfigured when hee prayed so are there many changes wrought in the soules of the faithfull in the time of prayer for prayer is the light of the soule and oftentimes leaves him in joy whom shee found in despaire With what face canst thou behold his Majesty unlesse thou dost first worship him Eccle. 53.1 2. who sends that glorious light for thee to looke upon how canst thou at thy table fall to thy meate unlesse thou doest first worship and give praise unto him who in his bounty bestowes those good creatures upon thee with what hope darest thou commit thy selfe to the darknesse of the night and bee safe from the dangers of the day unlesse thou dost first fore-arme thy selfe by faithfull prayer what fruit canst thou expect of thy labours and successe in thy travels unlesse thou dost first worship him and commit thy selfe to his gracious care and providence by prayer Math. 7.7 without whose blessing all labour is unprofitable and vaine If therefore thou wantest temporall blessings aske in faith and it shall bee given you if thou desirest Christ seeke him by prayer and thou shalt finde him if thou desirest that the gate of divine grace and eternall salvation should be opened unto thee knocke and it shall be opened and if in the desert of this world the thirst of tentations the penury and want of temporall things afflict thee come with devotion unto the spirituall rocke 1 Cor. 10.4 which is Christ and strike it with the rod of prayer and thou shalt feele the streames of divine grace to coole the thirst of thy penury Gen. 8.21 offer the sweet smelling and acceptable sacrifice of prayer unto God and his wrath shall cease from thee converse with him every day by faithfull prayer which is the spirituall conference betweene God and the devout soule prayer pleaseth God therefore invite the Lord to the house of thy heart by earnest prayer and he will be thy guest and not forsake thee Psal 29.2 Whosoever desireth to be heard let him pray with wisdome with fervency with humility with faith with perseverance and with confidence let him pray with wisdome for such things as tend to the glory of God the good of his neighbour and the salvation of himselfe God is omnipotent therfore do not thou in thy prayers tie him to means God is most wise doe not thou in thy prayers ascribe him an order let not thy prayers breake forth rashly but let the conduct of faith guide thee which hath respect unto the Word therefore such things as God hath absolutely promised in his Word pray for absolutely and such things as he hath promised with condition as temporall things To the reprobate and ungodly person pray for with condition and such things as hee hath not promised in his Word in no wise pray for God doth often give in his wrath that which in his mercy hee doth deny therefore follow the example of Christ who resigned his will wholly unto God pray with fervency for how canst thou desire that God should heare thee when thou hearest not thy selfe but the tongue out-runneth the minde Wouldst thou have God mindfull of thee when thou art not mindfull of thy selfe God will not heare thy prayers without the affection of the heart John 4.23 Luke 6.12 John 17.1 the minde must be so inflamed with the heat of cogitation that it may farre surpasse what the tongue expresseth and this is to worship in spirit and truth for such worship the Lord requireth Christ prayed in the mount and lifted up his eyes toward heaven So must wee turne away our minde from the creatures and turne them unto God for otherwise thou dost injury unto God to pray unto him to attend unto thee when thou art not attentive unto thy selfe And seeing God dwelleth in the hearts of the faithfull and godly there needeth not alwaies words because hee is present even with the thoughts Luther oftentimes one sigh moved by the holy Ghost and offered in the spirit is more acceptable to God then long repetitions of prayers where the tongue prayeth and the heart is plainly dumbe let him pray with humility and place no confidence in his owne merits but onely in the grace and mercy of God Christ being the Temple of the divinity at his passion he cast himselfe to the ground Marke 14 35. and prayed behold how that most holy soule humbled it selfe before the divine Majesty let us pray with faith the sooner one prayeth the more profitable the oftener the better the more fervently 2 Cor. 6. the more acceptable with God let us pray with perseverance for if God delay his benefits and doth not presently give them he commends them unto us and doth not deny them the longer things are desired Matth. 21.22 The efficacy of faithfull prayer the sweeter and the more acceptable they are being obtained let us pray with confidence of heart that is aske in faith without doubting and thou shalt have what thou desirest either ease reliefe redresse or comfort the examples are many they are infinite set forth in Scripture of our godly Fathers Prophets and Apostles amongst which is declared the wonderfull effect of prayer Josh 10.12 13. that at the instant request of Joshua made unto God the Sunne stood still in the middest of the sky the space of one whole day untill the people of God had revenged themselves upon their enemies and Elias prayed unto the Lord that it might not raine upon the earth 1 King 17 1. 18.1 Jam 5.17 18. 1 King 17.22 and it rained not for the space of three yeeres and sixe moneths and againe he prayed and the sky gave raine and the earth yeelded her fruit Againe Elias by prayer unto God 1 King 18.37 38. raised up the dead child of the widow of Sarepta and at his prayer fire falleth from heaven and consumed the burnt offering the wood

are wee also Heires of God Psal 16.1 and coheires with Christ Lift up thy selfe O devout soule and long to come to the Lord the portion of thine inheritance and thy exceeding great reward Gen 15.1 What could the most ample mercie and bountie of God bestow more upon us He gives us life he bestowes his Son Act. 27.27.28 and bestowes himselfe if he had any thing greater in heaven or earth he would bestow even that also upon us In God we live Gods Temple we are 1 Cor. 3.16 God we possesse indeed here in the spirit and in a Mistery but in heaven in truth and indeed our hope there shall become our full fruition and dwell with him for ever Psal 42.1.2 Come Lord Iesus Come quickly and make us partakers of that heavenly glory Esteeme not thou faithfull soule the trifling pleasures of this life to bee the way to this everlasting worlds wealth nor the ignominious estate heere nor troubles and afflictions to be any barre to prevent thee from the injoying of the full use and joyfull fruition of the glory there prepared for thee bee assured that though thou want heere thou shalt have riches there though thou hunger heere thou shalt have fulnesse there though thou beest ready to faint heere thou shalt be refreshed there and though thou be heere abjected and cast downe and accounted as a dead man yet shalt thou there live in perpetuall glory and though thou hast run this comfortlesse race through this miserable earthly vaile yet there shalt thou raigne for ever the honour on this earth in comparison of that is basenesse the riches of this world is povertie the fulnesse of this life is want the joyes of this worlds Kingdome are sorrow woe misery sadnesse griefe and calamitie Psal 53.1 and yet the Foole saith in his heart that there is no other Heaven but this harmefull deceiving worlds happinesse no other Hell but this Worlds bitternesse no bitter torment then this worlds cares no further helpe then this worlds wealth thus is the wisedome of man become foolishnesse his glory turned into shame mans power made of no force and the faithfull poore that are heere despised are there advanced the sorrowfull are comforted and the cast-awayes of this world are received to that blessed being that cannot be expressed with the tongue described with the Pen nor conceived with the heart of man Psal 55.6 O that I had wings saith heavenly hearted David that I might flye away from this worlds vanities and to possesse Heavens eternall happinesse Ph●lip 1.23 Oh that I were dissolved saith blessed Paul that I might bee with Christ Oh that I were in this place of such wished happinesse where I might rest from this Worlds labours earthly miseries and transitorie vanities Let us daily meditate of the greatnesse and Majestie of this high Heavens glorious and blessed estate where we shall one day blesse our God with the blessed Company of that most excellent Vnitie where wee shall one day sit secure and free from the dangers perils troubles crosses and afflictions which doe in this world assaile us on every side both within and without that wee are never free from one calamitie or other 2 Cor. 1.3.4.5.6.7 Oh blessed are all they that are thus assured blessed are the poore that shall have this Heavens riches blessed are the base that shall be thus exalted blessed are the low and cast downe that shall bee thus raised and advanced and blessed are the World 's despised that shall have this Heavens happinesse yea happy is this worlds unhappy man for he shall be happy for ever Now therefore O devout Soule stand up feare not faint not but give glory to this great God praise this high and helping God seeke him in time while it is to day drive not off to pray to this God notwithstanding any hope thou hast in mortall men pray for and reject not his gracious meanes who in favour infinite and mercie endlesse moveth the hearts of men in this life to doe good unto such as hee seeth distressed hee can finde out and afford infinite meanes to succour them that are his and will not leave them forsaken in danger 1 Cor. 10.13 for hee even here giveth his blessings as pledges of his never-failing love that being visited in his mercy with timely comforts here we may assure our selves of greater blessings in Heaven where they are prepared for his faithfull Elect beyond all that humane nature can aske or thinke Therefore O devout Soule sigh no more sorrow no more bee no more pensive at outward poverty fret no more at the worlds crosses grieve no more at the worlds miseries dismay no more for thy many sinnes but strive alwayes to stand in the favour of this high and helping God and hee will set thee free and banish thy feare and fill thy cup and feed thee with the hidden treasures of his never-failing love Vnto whom be given all Glory Praise Honour Power Might Majestie and Dominion now and evermore Amen Thus endeth our PROGRESSE The Conclusion NOw hast thou seene how glorious and perfect God is and how that all thy chiefe blisse and happines consisteth in having an eternall Communion with his Majestie therefore O impenitent Sinner in the bowels of Christ Iesus I intreat thee as thou tenderest thy owne Salvation seriously to consider with mee how false how vaine how vile are those things which still retaine and chaine thee in thy wretched and cursed estate wherein thou livest The vanitie and wretchednesse of this present life and doe hinder thee from the favour of God and the hope of eternall life and happinesse and seeing that likewise thou seest how great is thy happinesse in Christ and how vaine are the hinderances that debarre thee from the same Beware as the Apostle exhorteth of the deceitfulnesse of sinne Heb. 3.13 for that sinne which seemeth now to bee so pleasing to thy corrupt nature will one day prove the bitterest enemie to thy distressed soule and in the meane while harden unawares thine impenitent heart Sinne as a Serpent seemes beautifull to the eye but take heed of the sting behind whose venomous effects if thou knewst thou wouldst as carefully flye from sinne as from a Serpent To conclude all forasmuch as thou seest that without Christ thou art but a slave of sin deaths vassall and wormes meat whose thoughts are vaine whose deeds are vile whose pleasures have scarce beginning whose miseries never know end what wise man would incurre these Hellish torments though hee might by living in sinne purchase to himselfe for a time the Empire of Augustus the Riches of Croessus the Pleasures of Salomon the Policy of Achitophel 2 Sam. 17. the voluptuous Fare and fine Apparell of Dives Mat. 16.26 Mark 8.36 for What should it availe a man as our Saviour saith to win the whole World for a ti●● and then to lose his Soule in Hell for ever FINIS Jmprimatur THO WYKES Septemb. 1. 1638.