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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15144	The vvay to the celestiall paradise Declaring how a sinner may be saued, and come to life euerlasting. Contained in three bookes.The first second third sheweth that a sinner may be saued, & come to life euerlasting. By faith, apprehending Christ for his iustification, & applying to himselfe the promises of the Gospell made in Iesus Christ. Repentance, hauing his sins washed away in the bloud of the lambe Iesus Christ. Prayer, calling vpon God in the name of Iesus Christ. By Robert Whittell, minister of the Gospell.	Whittle, Robert, d. 1638.	1620 (1620)	STC 25441; ESTC S120396	338,769	458

yeeld to Moses to let Israel goe and serue the Lord so that their stocke● and heards might be staied but Moses answereth Pharaoh thus c Ex●d 10 25. 26. Thou must giue vs also sacrifice and burnt offerings that we may sacrifice vnto the Lord our God our cattell also shall go with vs there shal not an hoofe be left behind The craftie policie of the King of Egypt was that the Israelites leauing their heards and flocks behind them might haue occa●ion to returne to Egypt againe but Moses to take away all occasion of returning anie more to Aegypt tels Pharaoh that they will not leaue so much as an hoofe behinde them Such ought our resolution to be in our repentance and turning to God so truly and throughly to forsake sinne as not to leaue any sinne in the heart not so much as an hoofe not so much as any earthly affection any worldly desire or carnall lust to beare sway in the heart least these be occasions to draw vs to the world to serue sin and Sathan againe And although it be true I confesse that we cannot so wholy cast out sinne and so throughly cleanse the heart of euery euill affection and vnlawfull lust that no sinne should be and remaine in vs for d Pro. 20. 9. Who can say I haue made my heart cleane yet we ought so to repent so to turne vnto God and so to forsake our sinnes that none of our sinnes should euer returne againe to haue rule dominion in vs that we should obey sinne in the lusts thereof but we must forsake all and euery sinne Secondly we must forsake sinne with all the occasions thereof and with all the prouocations entisements and 2 That we forsake the occasions of euill with the prouocations thereunto allurements thereunto Thus S. Paul exhorteth e 1. Thes 5. 22. abstaine from all appearance of euill For this cause we ought to be carefull to shunne euill companie as a great occasion of euill For f 1. Cor. 5. 6. a little leauen as saith the Apostle leaueneth the whole lumpe And he that toucheth pitch shall be defiled So ought we to shake off idlenesse the roote of all euill yea to auoid places of superstition prophanenesse and disorder and whatsoeuer else may be an occasion to draw vs vnto sinne Hence it is that g Gen. 12. 1. Abraham must goe out of Chaldea h Gen. 19. 12. Lot out of Sodome and the Iewes depart out of Babylon i Isa 48. 20. Goe ye forth of Babylon flee ye from the Chaldeans Babylon is confusion and k Exi a Babylone fugiens a Caldae●● hoc est ●●si intrasti in confusionem vitiorum exi c. Amb. in Psal 1. Goe ye forth of Babylon is as a Father expounds it this Though thou hast entred into the confusion of vices yet come fo●th thou oughtest not to haue entred into sinne but through the law of the flesh compelling thee and leading thee captiue vnder the law of sinne thou art brought into the seruitude and slauerie of sinne Come forth of this Babylon deliuer thy selfe from the bondage of sinne Because Babylon is a place of Idolatrie and Caldea of vaine superstitions Goe ye forth of Babylon flee ye from the Chaldeans depart from euill and flee the occasions of euill Thirdly we must forsake sinne with the adheren●● 3 That we forsake sinne with the adherents euen those things which sinne hath drawne vnto it and which cleaue vnto it as if any one through a couetous minde and greedie desire of enriching himselfe hath vsed oppression extortion deceit robberie briberie vsurie or any manner of vniust and vnrighteous dealing and by such vnlawfull meanes be growne rich In conuerting and turning vnto God its necessarie that such a sinner doe not onely forsake his sinne and cease to be iniurious any more but likewise that he forsake and depart from those things which he hath vniustly and wrongfully gotten by giuing satisfaction and making restitution for wrong done to others And that this ought to be done the Scripture is plaine In the great fast in Niniueh the Kings proclamation was that euery one should l Jon. 3. 8. Fast and put on sackloth and crie mightily vnto God and that euery one should turre from his euill way and from the violence that was in their hands Now the violence that was in their hands co●pared with that in the prophet m Nah. 3. 1. Nahum was robing and spoiling of the poore making a prey of the poore and not suffering the prey which they had vniustly gotten to depart out of their hands Samuel in a generall assemblie of the people of Israel speakes thus vnto them n 1 Sam 12. 3. Behold here I am witnesse against me before the Lord and before his annointed whose oxe haue I taken or whose asse haue I taken or whom haue I defrauded whom haue I oppressed or of whose hand haue I receiued any bribe to blind mine eies therwith and I will restore it you Heereby offering to make restitution if any man could prooue that he had taken any thing from him wrongfully So Zacheus stands forth and makes a proclamation o Luk 19. 2. If I haue taken any thing from any man by false occusation I restore him foure fold As if he had said if any man can come forth and accuse me iustly that I haue done him wrong I will giue him satisfaction or if any man can iustly charge me that I haue taken any thing from him wrongfully I will restore it vnto him with aduantage The Iewes in the time of Nehemiah were found greatly to oppresse their poore brethren for the poore people in their great necessity had morgaged their lands their vineyards houses to the richer sort for money to buy them corne at the last their lands being morgaged and the mony receiued thereupon spent they fell into great distresse and complained of their miserie p Nehem. 5. 1. 2. c. Nehemiah hearing of it cals an assemblie of the people and rebuketh the nobles and the rules for dealing so hardly with the poore and exhorteth them to haue pittie on their poore brethren and to restore to their brethren their lands their vineyards their oliueyards and their houses c. and so they did for they said q ver 12. We will restore them and will require nothing of them so will we do as thou sayest And this of the things necessarily required in the forsaking of sinne 2 Motiuesto to perswade to the forsaking of sinne For the second the motiues which may perswade a sinn●r to forsake his sinnes are three First the Scripture exhorteth vs very much to this dutie the Prophet Dauid exhorteth to r Psal 34. 14. depart from euill 1 The Scripture the Prophet Esay to cease from euill ſ Jsa 1. 16. Wash you make you cleane put away the euill of your doings from before mine eies cease

euen in the last dayes in which as the Apostle hath foretold d 2. Tim. 3. 1. 2. perillous times shall come wherein men shall be louers of their owne selues couetous c. And to the end that men may perceiue whether their hearts be frozen ouer with the cold ice of vncharitablenesse or whether the Sunne of righteousnesse hath shined vpon them and warmed their hearts with loue and Markes of vncharitablenesse charitie I will shew wherein this coldnesse of charitie chiefly consisteth It argueth a coldnesse of charitie First to deferre the poore to put them off and bid them come againe another time when a man hath now 1 To deferre the poore to giue them This Solamon reprooues e Pro. 3. 28. Say not vnto thy neighbour goe and come againe and to morrow I will giue when thou hast it by thee Secondly to giue an almes or beneuolence with an 2 To giue almes with an vnwilling mind vnwilling mind not with a free and chearfull heart Against this the Apostle speakes * 2. Cor. 9. 7. euery man according as he purposeth in his heart so let him giue not grudgingly or of necessitie for God loueth a chearefull giuer Thirdly to turne away the face and to stop the eare 3 To stop the eare at the cry of the poore at the cry of the poore to giue them nothing but suffer them to depart emptie not to giue them so much as scraps or crummes though they were neuer so greatly distressed This was the sinne of Diues for f Luk. 16. 20. 21 Lazarus lying at his gates full of sores desired to be fed with the crummes that fell from the rich mans cable But the●rs no mention that he had either bread or crummes but the dogs came and licked his sores Diues had his dogs and they were fed but the poore begger can get no reliefe Ahab the King in a great drought commaunded Obadiah his seruant to g 1. King 18. 5. goe into the land vnto all fountaines of water and vnto all brookes to see if he could find grasse to saue the horses and mules aliue Ahab had not so much care of the poore people of the land to saue them aliue from perishing in the famine as he had of the beasts to ●a●e his horses and mules aliue Diues is dead and Ahab i● dead but they haue left manie like-condition'd children behinde them For there are many whose charitie towards the poore is so frozen and icie cold that they make more account of their dogs and horses then of the poore and are more carefull to looke well to their dogs and horses to feede and pamper them then to relieue the poore that crie for hunger Fourthly to chide the poore to giue them euill 4 To chide the poore words and so to send them away emptie argues a great coldnesse of charitie Herein men are like to churlish Nabal Dauid in great necessitie sent his seruants to aske some reliefe of that rich wealthie man they aske in the name of Dauid but Nabal answered Dauids seruants and said Who is Dauid And who is the sonne of losse h 1 Sam. 25. 10. 11. There be many seruants now adayes that breake away euery man from his maister Shall I then take my bread and my water and my flesh that I haue killed for my shearers and giue ●● vnto m●n whom I know no● wh●●●● they be Thus with Nabal to answere the poore euen such as ar● poore in deed and such as we are bound in charitie to relieue when they aske not in the name of Dauid but in the name of the sonne of Dauid Christ Iesus and to send them away emptie is to giue them a silly almes and argues great coldnesse of charitie By these things euery one may try what his charitie is And if any one be yet vncharitable if his heart will not be softned for all this I further offer to his consideration this meditation Diues for his coldnesse of charitie is alreadie in hell his soule is tormented in hel-fire And Diues is in hell in torments i Non ideò damnatus quod aliena tulerit sed quod egenti pa●peri sua n●n tribuerit Aug. not as is obserued for taking away from the poore that which was theirs but for not giuing to the poore of his owne And at the day of the Resurrection of all flesh Diues and all the companie of vnmercifull men shall both in soule and body together be cast into euerlasting fire as is euident by the words of Christ the Iudge who hauing set all the wicked and vnmercifull men at his left hand will say vnto them k Mat. 25. 41. 42. 43. depart from me ye cursed into euerlasting fire prepared for the Deuill and his Angels For I was an hungred and yee gaue me no meat I was thirstie and ye gaue me no drinke I was a stranger and ye tooke me not in naked and ye cloathed me not sicke and in prison and ye visitted me not So that not onely the committing of great sinnes of vnrighteousnesse against our brethren as taking away from them by violence or any manner of wrong-dealing their lands liuings houses fields or oppressing them with heauie burdens c. but the verie omitting of the necessarie duties of charitie not giuing part of that portion which God hath giuen vs to the relieuing of the poore the verie stopping of our eares at the cry of the poore the closing of out hands against the poore and the shutting vp of the bowels of compassion from them that are in miserie and distresse is able to cast soule and bodie into hell Secondly seeing that workes of mercie and deedes 2 Against the neglect and want of Hospitalitie of charitie are testimonies of true iustifying and sauing faith this iustly reprooues the want of hospitalitie and the great decay of auncient house-keeping In these daies we may see many great and faire houses but in few of them any good house-keeping Great houses haue both strait and wide gates but seldome open many chimnies but few fires Now that Hospitalitie ought to be maintained the Scripture is verie plaine for it S. Paul exhorteth all Christians generally as their abilitie will reach to l Rom. 12. 13. distribute to the necessitie of Saints and to be giuen to hospitalitie St Peter also exhorteth vs to m 1 Pet. 4. 9. vse hospitalitie one to another without grudging And in particular a Byshop is charged by S. Paul to be n 1. Tim. 3. 2. giuen to hospitalitie If we looke into the liues of the Patriarches and holy men in former Ages we shall find them giuen to hospitalitie Abraham sitting in his tent dore seeth three men trauelling on their iourney seeing them he o Gen. 18. 2. c. ranne to meete them and intreated them earnestly to come into his tent to eat meat with him So did Lot vse hospitalitie he gaue intertainment

vnto death In a word then we are to pray for all men as Saint Paul exhorteth vs yea were they neuer so wicked as long as there is any hope of their amendement and as long as they 2 In particular for diuers sorts of people doe not sinne vnto death Thus in generall we are to pray for all Secondly we are to pray in particular for diuerse 1 For kings and all that are in authoritie sorts of persons and people First for Kings for rulers and gouernours of the land for Magistrates and for all that are in authoritie This the Apostle teacheth vs laying k 1. Tim. 2. 1. 2. I exhort therefore that first of all supplications prayers intercessions and giuing of thankes be made for all men for Kings and for all that are in authoritie And there 's great reason to perswade vs to pray for For Kings and for all that are in authoritie for First Gods word bindes vs thereunto As is manifest Gods word commandeth so in S. Paules exhortation formerly mentioned Secondly By the King and through the good rulers 2 By the King and good Rulers we receiue much good and gouernours of the Land we receiue much good By the King we haue peace and quietnesse in our Land By the King we enioy the inestimable benefit of the Gospell in our coasts By the rulers of the Land and those that are in authoritie we haue the execution of good lawes and by them transgressors of the Law are punished and by their punishments others are warned so that quiet minded men may walke in their callings without feare and lead a quiet and peaceable life in all godlinesse and honestie First then we are to pray for Kings and for all that are in authoritie Secondly we are to pray for the Citie the towne and 2 For the Cittie and place of our dwelling place where we inhabite and dwell as the captiue Iewes liuing in Babylon were commanded to doe l Jere. 29. 7. Secke the peace of the citie whither I haue caused you to be caried away captiue and pray vnto the Lord for it for in the peace thereof shall ye haue peace The Iewes at this time were in a strange Land in bondage to another Nation and yet the Lord appointeth them to pray for the good and prosperous estate of the citie where they dwelt Thirdly we are all bound to pray for the state of the 3 For the church of God Church of God militant here on earth this is Dauids exhortation m Psal 122. 6. pray for the peace of Ierusalem they shall prosper that loue thee And Dauid himselfe prayeth saying n Psal 51. 18. Doe good vnto Sion Fourthly we are bound to pray for all that are in need in want and distresse in affliction and miserie in sicknesse or paine in perfecution or tentation When S. For all that are afflicted Peter was in affliction and distresse when he was persecuted and cast into Prison o Act. 12. 5. Prayer was made without ceasing of the Church vnto God for him And Saint Iames teacheth vs to pray for the sicke and diseased p Iam. 5. 14. 15. 16. Is any sicke among you Let him call for the Elders of the Church and let them pray ouer him anointing him with oyle in the name of the Lord and the Prayer of faith shall saue the sicke and the Lord shall raise him vp and againe he saith pray one for another that ye may be healed Lastly we are bound to pray for our enemies this our 5 For our enenemies Sauiour Christ teacheth vs saying q Mat. 5. 44. loue your enemies blesse them that curse you doe good to them that hate you and pray for them which despitefully vse you and persecute you and this is not onely the precept of our Sauiour Christ but also his practise for at his passion and suffering he prayed saying r Luk. 23. 34. father forgiue them So doth St Steuen pray for his persecutours saying ſ Act. 7. 60. Lord lay not this sinne to their charge The consideration of this that we are to pray for others Vse 1 and chiefly for Kings and those that are in authoritie To pray for the Kings Maiestie with a stee heart and willing minde may teach vs that it is our bounden dutie with an open heart with a willing mind and free voice to pray vnto God for our Soueraigne Lord the KING for the most Noble and Illustrious PRINCE and Princely progenie The captiue Iewes obtaine licence of King Darius to goe to Ierusalem and to build the house o● God that they might offer sacrifices vnto the God of Heauen t Ezr. 6. 10. and pray for the life of the King and of his sonnes In Turtullian's time the Christians were slanderously reproached that they did not houour the Emperour but were enemies to the State to which the Father making an Apologie for the Christians answereth shewing that Christians did pray for the Emperours for they u Vitam ill●● prolixam imp●rtum securum d●mum tutam exercitus fortes senatum fidelem populum probum c. precantes Tertul. Apolog. prayed that God would giue them a long life a secure Empire a safe house strong armies a faithfull Senate a good People c. Now these Kings and Emperours were heathenish and persecutours of Christians and yet they prayed for them how much more then are we O England bound to prayse the God of Heauen for giuing vs so wise so learned so religious a King so powerfull a defender of the Faith and so great a maintainer of the Gospell of Christ And we are not onely bound to blesse and praise God for the manifold blessings wherewith the Lord our God blesseth vs in our Soueraigne Lord the King but also to pray earnestly vnto the Lord for the preseruation and prosperitie of our King that in his safetie we may haue safetie in his prosperitie we may haue prosperitie and in his peace we may haue peace Secondly whereas we are bound as hath bin prooued Vse 2 to pray for the whole Church and any in distresse Against those that will not pray for their enemies for all men yea for our enemies this serues to reproue those who although it may be they may pray for their friends yet beare such a grudge and hatred to their enemies that they will in no case be perswaded to pray for them But consider ô man whosoeuer thou art that canst not pray for thine enemies Christ commandeth thee to pray for thine enemies obey him Yea Christ himselfe prayed for his enemies to giue thee an example of praying for thine enemies imitate thou him Or if thou thinkest it hard to imitate Christ the Lord in a matter so hard to flesh and bloud then imitate Steuen the seruant of Christ who imitated his Lord and Maister Christ in praying for his enemies For as Christ said concerning his enemies Father forgiue