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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

9. 10. Paul perceiuing that he had Faith to be healed sayd with a loud voyce Stand vpright on thy feet Fiftly the vertue and power of doing miracles and working wonders of which is that saying of S. Paul to the Corinthians h 1 Cor. 13 2. though I haue all Faith so that I could remooue mountaines Faith to remooue mountaines is a miraculous and wonderfull Faith Sixtly the bare knowledge of God and his Word with a generail assent to the Word of God that it is true and no more So vsed by S. I●mes i Iam. 2. 19. Thou beleeuest that there is one God thou doest well the Deuils also beleeue and tremble Seuenthly a beleefe in God with an assent vnto his word and promise and that with ioy for a time So it is taken in the Parable of the seede k Luke 8. 13. They on the rocke or stones are they which when ●hey heare receiue the Word with ioy and those haue no root which for a while beleeue and in time of temptation fall away Lastly a perswasion of the mercy of God through Christ with a particular application of the promises of God made vnto vs in his Word So vsed by S. Paul to the Galatians l Gal. 2. 16. Knowing that a man is not iustified by the workes of the Law but by the faith of Iesus Christ euen wee haue beleeued in Iesus Christ that we might be iustified by the Faith of Christ not by the works of the Law And in this last signification is Faith to be vnderstood in this Treatise following For I entreat of that Faith by which a sinner is iustified from his sins may be saued and come to life euerlasting These diuerse significations of Faith are necessary to be knowne for the vnderstanding of the sence and meaning of those places in holy Scripture which mention Faith that we doe not mis-interpret the Scriptures nor alter the sence of the place by mistaking the signification of Faith CHAP. V. Of the diuerse sorts and kindes of Faith shewing also which is the true Faith HAuing shewed the diuerse significations of Faith In the second place I am to shew the 2 The diuerse sorts and kinds of Faith diuerse sorts and kindes of Faith and which is the true Faith First Faith in regard of the circumstance of time is 1 In regard of the time Two-fold two-fold The one is the Faith of the Fathers that liued before Christ The other the faith of vs who liue since Christ was made manifest in the flesh And although it bee true that in regard of the verity and truth of Faith 1 Of the Fathers before Christ the Faith of the Fathers that liued before Christ and the faith of vs who liue in the time of the Gospell bee one 2 Of vs who liue after Christs comming in the flesh and the same yet it is distinguished in regard of the times for they liued before the incarnation of Christ we after the manifestation of Christ in the flesh They beleeued in Christ that was to come we in Christ who is already come They saw the promises a Heb. 11. 13. a farre off and were perswaded of them and embraced them as Christ our Sauiour saith of Abraham b Ioh. 1. 56. Your father Abraham reioyced to see my day and hee saw it and was glad But wee blessed bee God haue the accomplishment of Christs comming The same faith as c Tho. Aquin. 12 ● q. 103. ar 4. one saith is signified in diuers words and in a diuerse manner of speaking of vs and them for they say Behold a virgine shall conceiue and beare a sonne which is spoken of the future time but we expresse the same faith in Christ by words of the time 2 In regard of the effect Two-fold past A virgine hath conceiued and hath borne a sonne Secondly Faith in regard of the effect the operation and working of it is two-fold for faith is either fruitfull in workes or vnfruitfull when it is fruitfull in good 1 Fruitfull workes working by loue then it is also a liuing faith otherwise it is but a dead faith Which difference Saint 2. Vnfruitfull Iames maketh d Jem 2. 17. Faith if it hath not workes is dead being alone Againe hee saith e Verse 26. as the body without the spirit is dead so faith without workes is dead also And this fruitlesse faith is but an vnprofitable faith as the same Apostle witnesseth saying f Verse 14. What doth it profit my brethren though a man say hee hath faith and haue not workes can faith saue him Nay surely that faith is but a vaine faith a false and fained faith but true faith is g 1 Tim. 1. 5. vnfained and that faith is commended by S. Paul h Gal. 5 6. which worketh by loue Thirdly Faith in regard of the quantity is two-fold 3 In regard of the quantity Two fold for there is a little faith and a great faith a weake faith and a strong faith When the Disciples were afraid in the ship by reason of the tempest and cryed vnto Christ saying Lord saue vs we perish he saith vnto them i Matth. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why 1 Little Faith are yee fearefull ô yee of little faith in the same chapter commending the faith of the Centurion he saith k Verse 10. I haue not found so great faith no not in Israel Heere is mention both of a little faith and also of a great faith There is also a weake faith and a strong faith Some haue but a weake faith and yet their weake faith may be a true faith As in the father of the childe that was possessed who cryed out with teares l Mar. 9. 24. Lord I beleeue help thou mine vnbeleefe Lord I beleeue but my faith is weake Lord strengthen my faith And as there is a weake faith so 2 Great saith there is also a strong faith such was the faith of Abraham of whom it is said that hee m Rom. 4. 19. ●0 was not weake in faith but was strong in faith And if this strong faith grow to full strength then it is called n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full perswasion and full assurance of Faith in the promises of God As it is sayd of Abraham o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 21. being fully perswaded that what he that is God had promised he was able also to performe Fourthly Faith in regard of the subiect persons in whom it is is foure-fold 4 In regard of the subiect persons Foure-fold For first some doe beleeue that there is a God and doe acknowledge the Word of God and euery thing contained therein to bee true but yet doe not by faith apply the grace and mercy of God promised in the Gospell 1 Historicall faith Parae explic catech Vrs par 2. q. 21. Pola Synt. t. 2. i. 9.

whether corporall or spirituall In regard of corporall and bodily helpe to performe those duties required by our Sauiour n Mat. 25. 35. c Christ himselfe as giuing meate to the hungry drinke to the thirsty taking in the stranger lodging the harbourlesse cloathing the naked visiting the sicke going to them that are in prison also burying the dead lending freely c. and in regard of the soules of men to shew our charity by instructing them that are ignorant admonishing them that walke in an vngodly way in meekenesse to winne them to forgiue offences to comfort them that mourne and to pray one for another c. Furthermore it is to be obserued that these workes of mercy and deedes of charity are to be shewed not onely to our neere neighbours but to them also that are a far off if need require and not only to our friends such as wish vs well and loue vs but euen to our enemies So our Sauiour commands vs o Luk. 6. 35. 36. loue your enemies and be mercifull as your father also is mercifull Now our heauenly Father is mercifull not only to the p Math. 5. 45. good but to the euill not only to the iust but to the vniust and S. Paul chargeth vs thus q Rom. 12. 20. If thine enemie hunger feed him if he thirst giue him drinke this is the extent of our charity But it may be demanded If euery Christian be necessarilie bound to giue testimony of his faith by works Whe●her the poorer sort of people be bound to doe workes o● mercy of mercy and deedes of charity what then shall become of poore Christians for their are many poore christians which are sca●ce able to maintaine themselues yea manie that haue neede sometimes to aske almes and to be relieued by others How then shall such poore ones giue testimonie of their faith by workes of mercie I● must be remembred that workes of mercy are of Answ two sorts corporall and spirituall mercie stands not altogether in giuing an almes and relieuing the bodily wants but mercy and compassion may be shewed to the soules of men in exhorting admonishing comforting of others and in praying one for another c. againe mercies corporall haue their degrees A rich man may giue a greater almes a poore man a lesser yet both acceptable to God if both proceed from a heart purified by faith and be giuen with a cheerefull and willing mind It s necessari● then that euery christian poore rich one and o●her in some sort and in some degree shew some mercie and charity whereby he may testifie the truth of his faith He that hath much may giue more liberally as the rich men which r Mar● 12. 41. Cast mony into the treasurie of their superfluity and abundance he that hath not much to giue may giue a pennie and he that is not able to giue a penny may with the poore widdow giue ſ verse 42. two mites which make a farthing And if a man be destitute of siluer and gold then he must giue such as he hath a peece of bread if he haue not bread then a cup of drinke yea a t Math. 10. 42. cup of cold water giuen to a poore member of Christ shall not be vnrewarded as Christ himselfe hath promised And the Scripture saith u 2. Cor. 8. 12. If there be first a willing mind it is accepted according to that a man hath not according to that he hath not And yet more if any christian be so poore and destitute for outward things that he is not able to shew any corporall mercy to other● yet euery christian though neuer so poore may must shew spirituall mercy as farre forth as he is able instructing admonishing and comforting others and he must not cease to pray for others who haue extended their charity to him as S. Paul did for Onesciphorus x 2 Tim. 1. 16. 17. 18 the Lord giue mercy vnto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chaine But when he was in Rome he sought me ought very diligently and found me the Lord grant vnto him that he may find mercy of the Lord in that day The consideration of this that workes of mercy in Vse 1 the sence deliuered are outward signes and euident To giue testimonie of our faith by our works of mercie and deedes of charitie testimonies of true iustifiing and sauing faith serues First to teach vs if we haue true faith in deede to giue testimonie of our faith by our workes of mercie and deeds of charitie by feeding the hungrie cloathing the naked lodging strangers visiting the sicke helping the helpelesse comforting the comfortlesse and such like And this is necessarie for as good works are fruits of faith as hath beene formerlie prooued so are they also euident signes and good testimonies of our pure and sound religion So saith S. Iames y Iam. 1. 27. pure religion and vndefiled before God and the Father is this to visit the fatherlesse and the widdowes in their affliction and to keepe himselfe vnspotted of the world Whosoeuer is truly religious his pure and true religion should appeare in this that he is religious not in show of words but in the substance of workes not so much in the tongue as in the hand not so much in talking as in doing Timothie is commanded by S. Paul to z 1 Tim. 6. 17. 18. 19. charge them that are rich in this world that they doe good that they be rich in good workes readie to distribute willing to communicate laying vp in store for themselues a good foundation against the time to come that they may lay hold on eternall life If through the blessing of God men be rich in goods they ought also to be rich in good workes and seeing that God of his goodnesse hath giuen them much goods it ought to be their care to doe much good For this is expected at our hands both from God and men that hauing true faith being truly religious we should abound in loue one towards another and be fruitfull in good workes a Iam. 1. 27. Visiting the fatherlesse and widdowes in their affliction as sayth S. Iames. b Isa 1. 17. Relieuing the oppressed iudging the fatherlesse and pleading for the widdow c Isa 58. 7. dealing our bread to the hungrie bringing the poore that are cast out to our house when we see the naked to couer him and that no man hide himselfe from his owne flesh as saith the Prophet Esay Secondly the consideration of this that workes of Vse 2 mercie are a signe of true faith serues to reproue First coldnesse of charitie There is great need for vs 1 Against coldnesse of charitie to whom the dispensation of the Gospell is committed to open our mouths to crie aloud and to speake against this coldnesse of charitie For we liue in euill dayes

them so Steuen said concerning his enemies Lord lay not this sinne to their charge x Mat. 5. 46. If ye loue them which loue you what reward haue you Doe not euen the Publicans the same It 's a small matter for a man to loue one that loueth him againe and to wish well to him that wisheth well to him againe this verie Publicanes can doe any man may doe this But he is a worthie Christian he is a good man indeede that can loue his enemies that can wish well to him that wisheth no good to him againe and that can pray for his enemies such men are rare on earth few such are to bee found and yet we ought so to striue against our inward corruptions against our anger and hatred and desire of reuenge that we might both forgiue our enemies and pray for our enemies if we will be the followers of Christ and the children of our heauenly Father CHAP. VI. Of praying for the dead HItherto hath beene shewed that we are to pray 2 Not for the dead And Therein three things for the liuing It remaineth in the second place to entreate of Prayer for the dead And therein I will shew First how the present Romish Church holdeth and maintaineth Prayer for the dead Secondly I will declare in what sence the auncient Fathers haue mentioned and they themselues somtimes vsed Prayer for the dead Thirdly I will vse reasons to disswade all men from praying for the dead as the Romists doe For the first a Bellarm. de Purgator Cardinall Bellarmine giueth vs a cleare 1 How the present Romish Church holdeth and maintaineth Prayer for the dead light to know how in what sence the present Romish Church holdeth and maintaineth Prayer for the dead for he tells vs that there are three places of receptacle Heauen Hell and Purgatorie besides his faigned Limbus for three sorts of people departing hence that is to say the iust and righteous ones the wicked and vngod ly and they that are of a middle sort beleeuers but yet such as are not throughly cleansed from their sinnes As for the iust and righteous he doubts not but their soules goe straight to Paradise to Heauen as the soules of the Apostles Martyrs c. As for the wicked and vngodly impenitent sinners and Infidels hee maketh no question of them but that they goe downe to Hell neuer to be deliuered All the question is of the third sort those of the middle sort which are neither very good nor very euill but such as die in their veniall sinnes or haue not satisfied for the temporall punishment of their mortall sinnes and therefore such must be cast into the fire of Purgatorie to purge them more from their sins and as it were to scoure away their drosse till they haue satisfied the iustice of God partly by their owne sufferings and partly by the prayers fastings almesdeeds of others and such like This is the Faith of the present Romane Church concerning Prayer for the dead so that the praiers of the Romists which they make for the dead are chiefely intended for the soules of their friends in Purgatorie that thereby they may procure some mitigation of their paines and bring as they imagine some ease to their tormented soules The second thing concerning Prayer for the dead is 2 In what sence the auncient Fathers haue mentioned sometimes vsed prayer for the dead to shew in what sence the auncient Fathers haue mentioned in their writings and sometimes vsed themselues Praier for the dead Diuerse iudicious and learned b D. Mort. in his Protest Appeale l. 2. c. 8. Lanch de natura Dei l. 4. c. 4. Perk probl●m ●itul pr●s promort Diuines consent in this that the auncient Orthodoxall Fathers neuer vsed or spake of Prayers for the dead to the end that they might haue remission of their sinnes after this life that they might be purged from their sinnes or be deliuered from the paines of Purgatorie but the Prayers made for the dead in auncient time were for other ends and chiefely they were either prayses and thankesgiuings to God for their departure out of this miserable sinfull and wretched life and forgiuing them eternall life in the heauens or else they were Prayers made in regard of the Resurrection of their bodies that the Lord would send them a speedie and ioyful Resurrection and these Prayers which were made for their friends departed were not made in regard of any miserie of the present state of their soules but for the glorifiing of their bodies in the Resurrection of the iust that then their glory might be encreased and that they might receiue fullnesse of glorie both in their bodies and in their soules And this is not a meere opinion and bare coniecture but this is according to sound iudgement gathered from the writings of the Fathers themselues St Ambrose prayeth for the Emperour Theodosius after his death saying c Darequiem perfectam seruo tuo Theodosi● requiem quam praeparasti sanctis tuis Amb. orat funeb de obit The dos Giue perfect rest to thy seruant Theodosius euen that rest which thou hast prepared for thy Saints Thus he prayeth and yet afterwards saith d Manet in lumine Theodosius sanctorum caetibus gloriatur ibid. Theodosius is in light and is glorified amongst the company of the Saints So St c Lib Confess Austine prayeth for his Mother being dead and yet is perswaded that the Lord hath heard him and granted his request and that shee is in glorie So Eusebius reporteth that f Preces pro auima Imperatoris Deo fundebant Euseb de vita Constant l. 4. cap. 71. Prayers were made for Constantine the Christian-Emperour after his death which prayers were but either thankesgiuings lauding and praising God for deliuering him out of this miserable life crowning him with glorie in the heauens or prayers for the fulnesse of glorie in the Resurrection of the iust and they did not pray for any ease to his soule from the flames of Purgatorie for as the same Author reporteth g Omnes beatum Imperatorem acceptumque Deo praedicabant ibid. c. 69. all men did say that the Emperour was blessed and accepted of God It is manifest then by these Fathers that the custome of the auncient Church of God in praying for the dead was not to procure ease to bring refreshing to their soules in Purgatorie or to deliuer them out of Purgatorie seeing that they acknowledge that their friends for whom they prayed were in light were in glorie and were blessed 3 Reasons wherfore we are not to pray for the dead as the Papists doe at this day In the third place I yeeld these reasons wherefore we are not to pray for the dead as the Romists vse Prayer for the dead at this day First The Scripture acknowledgeth but two places as receptacles for the soules of men after this life Heauen and Hell