THE PROGRESSE OF SAINTS TO FVLL HOLINESSE Described In sundry Apostolicall Aphorismes or short precepts tending to sanctification With a sweete and divine prayer to attaine the practise of those holy precepts By THOMAS TAYLOR Doctor in Divinity and Pastor of S t. Mary Aldermanbury LONDON ISAY 35.8 And there shall be a path and a way and the way shall be called holy and the polluted shall not passe by it LONDON Printed by W. I. for Iohn Bartlet at the signe of the Guilded Cuppe in Cheapeside in Goldsmiths Rowe 1630. TO THE RIGHT VVORSHIPFVLL AND WORTHY KNIGHTS SIR RICHARD YOVNG Knight Barronet and Sir ROBERT HARLY Knight of the Bath and to my worthy friends the Merchants and the rest of my loving people of St. Mary Aldermanbury increase of grace and blessing from the rich fountaine SInce it pleased the almighty providence by your free choyse to give me charge over you I have not spared my paines to acquaint you with the counsell of God according to the measure of grace bestowed on mee My aime hath beene to speake to the meanest capacity for the informing of every mans judgement and the awakening of every mans conscience and my prayers have beene frequent unto him who hath commended unto me this peece of service that he would please to make me an able instrument of your good neither hath my successe discouraged mee who have for the greatest and best part of you found you a willing and loving people If any be as yet otherwise minded and have not given up themselves to God and to his Ministers by instructing them still with meeknesse and waiting when God will give repentance wee will not distrust that grace of God by which the worst one day may be wonne to consider 1. That it is a most dangerous thing long to enjoy the good meanes of grace and not to get grace by them 2. That the more powerfull and profitable the Ministery is which an unreformed man liveth under the more unhappy and damnable his estate his 3. That the long and often refusall of Gods call giveth the Lord just occasion to call no more 4. That it is not the having or hearing of a Teacher that will availe an unconverted man but a discerning of the Lords voice and an opening the doore of the heart to the Lord who hath a long time stood knocking and seeking entrance And now because love is a loadstone of love I could not but thinke of some returne and thankfull acknowledgement of your loving respect of my selfe and weake labours among you for whose sake I have recollected the heads of many Lectures preached among you and presented in a shorter view or modell the marrow and substance of sundry discourses more largely handled in the delivery For as unto you under God my time my strength my labours in publlke and private are most due so herein I render to you but your own and that perhaps not uncalled for by you· These lines will call upon you for 3 duties especially First every day to strive in subduing in your selves your personall corruptions till you have brought downe every high thing and thought into holy subiection Secondly most inwardly to affect holinesse in your selves and most entirely to love such as walke most holily as being the likest nearest and dearest unto God Thirdly to see that every part of your lives aime at progresse to full holinesse My desire of the Lord is that there may be added to your perusall a second addition of blessing and successe My request to you all is kinde acceptance of this my labour as a pledge of my care over you and of my heartie desire every way to helpe you forward towards your desired end My encouragement and recompence shall bee your profiting and progresse in an holie reformation of heart and life This is the right praise of a Preacher And though I can promise or presume nothing of my owne strength which is well nigh drawne out by the painfull labours of my Ministerie above thirtie yeares yet the Lord assisting mee my purpose and endeavour shall be to frame this latter age and act of my life sutable in paines to the former so as it may be most fruitfull unto you and usefull unto the Church into whose treasurie I have cast another mite I shall better attaine my purpose by the assistance of your prayers which I desire may dailie meete with mine for you all before the throne of grace for mutuall blessing And so I rest Your loving Pastour THOMAS TAYLOR To the Christian Reader HArd it is to perswade the wisedome of flesh that which the wisedome of God hath so expresly affirmed that One thing is necessary And the reason is because it neither discerneth what this one thing is nor what is the necessitie of it This one thing is not one dish as Theophilact Nor Vnity as Augustine Nor one grace whether faith 〈◊〉 hope or charitie as some others But this one thing is that Christian care which every one ought to have of his owne salvation For 1. Mary and Marthaes care are here opposed 2. Our Saviour calleth it the good part chosen by Mary whilest shee carefully used the meanes of her owne salvation 3 To this is promised the grace of perseverance that it shall never be taken away For as salvation is the happy part of the elect which shall never be taken away so neither shall this care to atteine that end in the meanes whereby the Lord preserveth it And it is said to be the one thing necessary not because many other things are not necessary But 1. It is in order before and aboue all things necessary Math. 6.33 First seeke the kingdome of God that is to get into the state of grace First in time and in the first place as Israel must goe forth to gather Mannah the first thing they doe in the morning 2. This one thing is simply necessary for it selfe and all other things only so farre as they conduce unto it 3. It is most transcendently necessary farre beyond all other things in the world for this alone is sufficient to make a man truely happy and to state him in salvation all they are insufficient 4. It is constantly necessary and perpetually while wee live lest begining in the spirit we end in the flesh and so loose the crowne which is set on the head of perseverance But is it not necessary to follow our callings to provide for our families and intend our civill businesse and occasions Answ. Yes And every one must abide in the calling in which he is called Yea Religion binds a man to be a good husband and to guide his affaires with diligence and discretion that he may both mainteine his owne and be helpfull to others But he must know that he must first be a good husband for his soule 2 That in thy most earnest and vrgent affaires of this life he must never forget that there is one
and holy things adde prayer to keepe them in temper 2 Chron. 18.29 Fourthly The memory must be made and kept unblameable And that is two wayes 1. When we keepe in fresh memory our sinnes and declinings so farre as to be humbled for them A corrupt memory is the corruption of the whole man Deut. 9.7 Remember and forget not how thou provokedst the Lord to anger in the wildernesse The memory is Gods register and officer and though now there be none in office yet in the day of Christ it will bring forth the records which seemed to be lost a prelude and taste whereof wee see in such as are distressed in conscience 2. When we keepe good lessons in our memory Rev. 3.3 Remember how thou hast received and heard and hold fast and repent II. Directions to keepe the soule unblamable Every man may holde himselfe bound in conscience and charged by God with the safe custody of his owne soule under God Deut. 4.9 Take heede to thy selfe and keepe thy soule diligently A man would be loath to forfeit a joynt of his body by heedlesnesse how carefully doe men looke to their eyes heads hands and every member and the least part of the body and yet more carefully to the whole body and this nature teacheth every man But is not the soule that better part that calls for so much more care and circumspection and this grace teacheth us to keepe our soule above all for if a man lose his soule what recompence shall he give for it Now because that in the soule is included 1. the heart 2. the will 3. our affections all these faculties in the soule must be kept safe as the soule it selfe and layes upon us a necessity to watch them narrowly First for the keeping of thy heart the precept is â—eep thy heart with al diligence for thence issueth life or death the chiefe part of the body is heart the fountaine of life and the chiefe care is to keepe that sound so the soule the heart desires and choyces are to be chiefly intended for thence are the issues of life or death And indeed according to the well tending or neglect hereof the constant course of holinesse is either furthered or hindered Besides nature in the framing of mans body begins with the heart and the liver and other inward vitalls and comes last to the face and other outward parts teaching us the method in grace where to begin our frame keepe the heart well and unblameable and all will be well And for this end observe some rules Fist therefore if thou wilt keepe thy heart unblameable thou must keepe it humble it must be an humble and contrite heart that God will not reject and a broken heart is a sacrifice of Gods delight the soundnesse of the heart is the through breaking of it the plow of the law must rend up the fallowes of our hearts and fit it for seede this must helpe both the rotting and rooting of the weedes Ier. 4.4 This is called a melted heart in Iosiah for as golde can never be approoved and purified before it be melted no more can the heart till it be a melted heart It is called the circumcision of the heart with circumcision not made with hands Col. 2.11 wherein the foreskinne of the heart is removed sinfull flesh and beloved lusts are wounded the party put to paine and made sore as the Sichemites in parting with a peece of his owne flesh This exercise of painefull mortification of sinne is the entrance into possession of a good heart and the grounds of all soundnesse in religion whereas they onely prove unsound and rumous in religion who never were soundly humbled nor traded in selfe-deniall as that building when the foolish builder would not be at paine to diggge deepe whereby to lay a firme and sure foundation Secondly then see thy heart be not onely an humble heart but a cleane heart Blessed are the pure in heart Matth. 5. striving after inward purity as well as outward For these an hypocrite can resist an hypocrite can wash the outside and may seeme to others to be pure and blamelesse But an heart desirous to free it selfe from blame deadly hates naturall pollutions filthinesse of heart vile thoughts and lusts and because it cannot be cleane without faith which is an inward purifier it labours for the increase of faith in the meanes to apprehend Christs merits and holinesse And because the word is a meanes of purifying and cleansing the heart as Psal. 119.9 and Christ saith they are all cleane by the word he will shew himselfe in embracing the word in heeding of it and framing himselfe according to the rules of it and apply his heart unto it And because a fusty vessell is not fit for sweete waters he will still and still be cleansing his heart that it may be capable of the word And because by nature the heart is foule and doth every day contract some filthinesse wash it with the blood of Christ and get neare unto Christ to have part in his holinesse and get the beesome of the Law to sweepe it daily and by the exercise of repentance and mortification daily part with the uncleannesse of flesh and spirit Thirdly see it be a single and sincere heart called a true heart Heb. 10.22 Let us draw neere to God with a true heart void of guile of deceit of dissimulation with such an heart as Nathaniels was commended by Christ a true Israelite in whom was no guile This is the heart of Gods delight 1 Chron. 29.17 Now you shall know the singlenesse of it 1. By this it is not one heart in one estate in one company and another in another but the same in sicknesse and health on the Saboth and on the weeke day the same in tryall as in peace but if there be any difference a single heart will be better in a bad age and most carefull among a most carelesse generation true grace is like light it shines brightest in the darkest roome and like fire hottest in the coldest and sharpest weather 2. You shall know a good heart by this it cares rather to bee good than seeme so it is more carefull to have grace than seeme to have it it doth not onely abstaine from evill but abhorre it Rom. 12.9 True godlinesse and soundnesse of heart consists in the power of godlinesse it doth not onely forbeare the sinne it loved but loathes it as the sicke stomack-doth loathe that meate most that it once surfeited on and what once cast up it ever hateth it 3 It will be religious alone and if it cannot get company it will be singular â— good heart will walke to heaven alone if it cannot get company it would rather have company but if it cannot it will rather goe alone to heaven than any where else with company Ioshuah saith I will goe my way if you will not goe with me I will not goe
thing more necessary than they all 3 That Christ commandeth the care of salvation in the meanes to take place of the care of enterteining his owne person and commendeth it in Mary 4. That these two callings are not contrary but subordinate for a man may have great imployments in the world and not remitt his service to the Lord Christ neither hath any man any allowance in any earthly businesse to be earthly minded 5. That this one thing being neglected all other things are unprofitable For what would the gaine of the whole world profite him that hath lost his owne soule Yea they be vile and lossefull How doth the holy Apostle esteeme of all things losse and dung in comparison of Christ in the meanes All without a mans selfe authoritie wealth favour honor all within himselfe as knowledge wisedome memory discourse profession revelation and the most excellent gifts which the Apostle had had in abundance all is lossfull that helpeth vs not towards heaven And indeed the glorious excellency of Christ in the Gospell is such as should draw all eyes from off these shadowes and vanishing contentments to the surpassing brightnes of it selfe The greater will prove their sinne and shame that shall set the Moone aboue the Sunne of grace or preferre pottage before the blessing the Swine before Christ and very husks before the bread in our Fathers house Now whereas many are convinced more easily that this care of this one thing is necessary on the Sabboth day but there be not a few that put it off with their holy-day clothes and are so farre from the vse of any publicke meanes in the weeke day as that they are ready to say of such as preach or heare a weekes Lecture as Pharoah of Moses and the Isralites desiring to goe into the wildernesse to worship Moses and Aaron why cause ye the people to cease from their worke get you to your worke to your callings much people are in the land and ye make them idle Therefore partly to stoppe such prophane mouthes and partly to satisfie the inquisition of others I shall not thinke much to give a word of direction in this particular onely ayming to advance this holy care which ought never to be laid aside but must runne through and quicken all the actions of our lives one day as well as another as the blood runnes in all the veines of the body to mainteine the life and vitall spirits in every member And first that we may make no more sins then God hath made nor by men where God hath left them free wee make it not a case of necessity either for a Minister to preach or for a people to heare a weekes Lecture for which we have no such expresse commandement as for frequenting the publicke exercises on the Sabboth day Yea we affirme that all men must ordinarily abide in their ordinary callings in the six dayes according to that commandement Six dayes shalt thou labour and that some men are more straitly tyed to sticke close to their callings as who can very hardly afford the time for a publicke exercise without disabling thēselves wronging their families But yet as the commandement on one side doth not so enjoine rest on the Sabboth as that on no occasion we may labour So on the other doth it not straitely enioyne labour on the six dayes as that on no occasion we may rest and refresh our selves Nay it was never the Lords intention to allow us the six dayes for our owne worke so as in any of them his owne worship at least private should be neglected Neither are we freed from the service of God on any of the sixe dayes no more than on the Sabboth because we must serve him on the Sabboth in duties of Religion and mercy onely So as when God is pleased to offer the opportunitie as where a willing Pastor calleth his people or a willing people ready to redeeme sometime in the weeke day calleth their Pastour to bestowe his paines for an houre or two in the weeke to so good a purpose as to heare Gods word and invocate his name in prayer and prayses I conceive it not onely lawfull but commendable and in some cases necessary for the people to heare For 1. That it is lawfull for the preacher to preach on the weeke day is not onely warranted by that vehement charge enjoyning him to preach the word to be instant in season and out of season but also by the practise of Christ himselfe who taught daily in the Temple Had it been unlawfull for us Christ would not have given us such an example which although it be not a law to bind us yet it is allowance upon just occasion Agreeable to whose example was the practise of his Apostles Yea of the Auncient Fathers themselves Chrysostome usually begins his Homilies with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday we handled c. Bernard often concludes with his cras to morrow we will goe forward And most worthy Calvin ordinarily beginnes with his heri yesterday c. And how can wee grace their persons so much if we disgrace their practise 2. That it is lawfull for a people to heare on the weeke day is manifest in that all the people hanged on Christ daily teaching in the Temple and a great number continued with him three dayes together and spent some good time in comming and going It is plaine also that it was not the Sabboth when Mary satt downe to heare Christs gracious words being as is observed by Divines the sixt day before his death 2. If this practise was commendable in auncient beleevers how can it be but praise-worthy in us But the beleevers in the Primitive Church were commended for that they continued with one accord daily in the Temple Why Had they nothing else to doe Had they no callings no families no businesse to intend Certainely the spirit of God askes no such questions but speakes to their singular praise and approbation It is also recorded to the high prayse of the Gentiles that they besought Paul and Barnabas who had taught them the Sabboth day that they would preach the same wordes unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is betwixt that and the Sabboth following And that the Apostles did so according to their desire appeares in the next verse 43. Now who dare blame this desire in them which the spirit of God commendeth Or whence is it that what was praise worthy in them should be blame worthy and scorned amongst us 3. In some cases it may become so necessary as it shall proue a fearefull sinne to neglect this publike help on the weeke day As where a people are unprovided of an able and preaching Ministry on the Sabboth day I suppose none so unreasonable as to deny it necessary for them to seeke out and enioy at home or abroad the meanes on the weeke day unlesse we will wholly deny them the meanes
is used both in a strict and in a large sense In a strict sense it is used for prediction or foretelling of things to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foretell So those holy penne-men of Scripture are called Prophets 2 Pet. 1.10 And Philips foure daughters Prophetisses Acts 21.9 In a large sense Prophecy is taken for the interpretation of the word of God and the holy Scriptures And this is a gift of the holy Spirit enabling men to expound Prophecies concerning Christ and to interpret and apply the writings of the Prophets and Apostles Thus the word is taken Rom. 12.6 Having Prophecy let us Prophecy according to the analogy of faith And Ephes. 4.11 Christ ascending into heaven gave some to be Prophets speaking of Evangelicall Ministers This latter Prophecy being here meant hath two parts preaching and prayer for every Prophet is partly the voice of God to the people and partly the peoples voice unto God God said of Abraham Gen. 20.7 Give the man his wife againe and hee will pray for thee for hee is a Prophet And both of them are joyned together 1 Cor. 11.4 Both these parts of Prophecy are here meant especially the former which hath two parts first teaching which stands in right interpreting of Scripture giving the right sense raising sound doctrines and beating downe contrary errours Secondly exhorting which is the applying of doctrines to the use of edification and consolation These were distinguished in the primative Church into seuerall offices of Doctors and Pastors because of the abundant gifts then given and the indistinct multitude of beleevers not brought into distinct congregations but now for the most part they are confounded into one For the proofe of these parts of Prophecy see 1 Cor. 14.3 He that prophecieth speaketh to men for edification for exhortation and consolation II. To despise is not onely openly to contemne preaching and publike prayers but lightly to regard or carelesly to heare the word for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies basely to account of a thing and esteeme it nothing worth and of no reckoning which indeede is all one with despising it And the Apostle intendeth when he saith Despise not that they should not onely not loath and contemne the word but honour it highly esteeme it heartily love it yea sincerely follow it So the children are said to despise the counsell of their parents when they doe not follow it For thus the phrase Not to despise is used in Scripture Psal. 51.17 A broken and a contrite heart O Lord thou wilt not despise that is highly esteeme value at a high prise and rate In such speeches by a meiosis lesse being spoken than meant Christian men and women must not onely not despise but conscionably embrace the preaching and ministery of the word 1 Cor. 14.1.3 Above all other speciall gifts desire and esteeme Prophecying Prov. 8.32 33. Heare instruction and be wise refuse it not Blessed is the man that heareth me watching daily at my gates and giving attendance at the posts of my doores One reason hereof is in the Text By faithfull preaching the Spirit and his graces and motions are quickned and cherished as by it they are begun and continued 1. The Ministery is the chariot of the Spirit whereby he rides gloriously into the hearts of the elect Acts 10.44 While Peter spake the holy Ghost fell upon them which heard his words 2. Prophecy is that which inciteth and provoketh us in our dulnesse and quickens us to the faithfull imployment of such gifts as are given us by the Spirit Eccles. 12.11 The words of the wise are like goades and nailes fastened by the masters of assemblies As goades to pricke us forward when wee grow dull and sloathfull in the practise of piety and vertue and as nailes to fasten us to the sound love and obedience of the truth when we grow either wavering weake or weary for so the Apostles by preaching confirmed the Disciples at Antioch Acts 14.22 So Ieremy calls the word of the Lord a fire shut up in his bones which warme and heates our colde and frozen hearts and quickens our graces as the two Disciples whose hearts glowed in them while Christ opened to them the Scriptures 3. Prophecy is powerfull for Edification in the knowledge of God and Iesus Christ in faith in godlinesse love zeale repentance newnesse of life and all the heavenly vertues For Exhortation which containes admonition and reprehension both which are speciall good meanes to awake and quicken us when coldnesse and carelesnesse creepe on us And for Consolation for seeing it is the portion of the Saints by many tribulations to enter into the Kingdome they have great and continuall neede of matter of comfort and strength the which being onely to be had from the conduits of comfort in the Scriptures and from the gracious promises conteined therein what a forcible argument is this to make us highly esteeme and joyfully embrace so gracious a meanes not onely of instruction but of strong consolation 2. The gift of Prophecy and faithfull preaching is that precious gift which our Lord Iesus when he left the world bestowed on his Church Eph. 4.11 For the gathering together of the Saints for the worke of the Ministery for the building up of the body of Christ. Now with what safety can any man despise so great a gift of so deare a friend which hee was so carefull at his last departure to commend to his friends to so gracious a purpose and end as to gather them from under the wrath of God and from the dispersed and lost estate of the world whereas without vision or prophecy people are lost or as the word is naked exposed to Gods wrath and their owne perdition Prov. 29.18 Nay more the Lord in this one gift offers a whole mint of mercy to be divided among beleevers He offers us life of grace in it and therefore it is called the word of life and the word of grace Ioh. 6.33 the word that I speake unto you is spirit and life He offers us light of grace and glory without the shine of which glorious light of the Gospell men sit in darkenesse and shadow of death having their understanding darkned and strangers to the life of God through the ignorance that is in them Hee offers by it grace and peace with himselfe and in our owne consciences and therefore it is called a Ministery of reconciliation and the Gospell of peace whereby God through us beseecheth men to be reconciled 2 Cor. 5.19 He offereth us faith by this gift of Prophecy this being the ordinary meanes by which we attaine that precious gift of gifts Rom. 10.17 Without hearing no faith Rom. 10.8 The word of faith which wee preach Lastly he offereth us by it the end of our faith even the salvation of our soules 1 Pet. 1.9 and therefore it is called a word of salvation Acts 13.26 Now what
day be said to him Why takest thou my law into thy mouth Psal. 50.16 why professest thou religion and salvation by Iesus Christ and hatest to be reformed 3. The time hastens wherein every soule present shall be judged by that hee hath done in the body be it good or evill 2 Cor. 5.10 Vntill the comming of our Lord Jesus Christ. NOw we come to the second petition of this most excellent prayer which is for finall sanctification and perseverance in their grace received unto the end which he calls the comming of Christ. This is the fifth time the Apostle mentions the comming of Christ in this Epistle for in the end of all the five Chapters you shall meete with it to note That a Christian should never set the second comming of Christ out of sight as being a strong meanes to keepe him in a generall preparation or readinesse to be found such a one as may carry the title of a good and wise servant But in this place perswading to full and finall holinesse it is most fitly mentioned as having all encouragements and answering all objections First because this comming of Christ brings a recompence of reward to such as are exercised and holde on in holinesse the meditation of it must therefore bring forward the Apostles purpose Secondly many are the troubles and reproaches of such as resolve to holde out in the way of grace and holinesse and therefore hee would sweeten as with sugar these bitter pills by holding before their eyes the second comming of Christ who shall then giue a righteous sentence and fully acquit them on condition they persevere in their godly beginnings Thirdly whereas there is no greater enemy to sanctification than sinne and corruption those that would hold out to full and finall holinesse must carefully watch against all sinne which they shall easier resolve upon who holde this comming of Christ in their eyes seeing he therefore commeth to judge and revenge all sinne Fourthly to uphold them in the strife against sinne for whereas after long combate the godly finde little conquest against spirituall enmities and this often makes them faint and weary and ready to give over The Apostle in great wisdome holdes before their eyes that day unto which if they holde fast their grace they shall obtaine full victory over all their sinnes and never know more neither the corruption nor molestation of them Fifthly to adde courage to their labours and endeavours for increase of grace for whereas by all their diligence and care in well-doing they can attaine no great measure of grace and that little which they have is often clouded with many corruptions and sometimes interrupted they might be much discouraged if they should not be held on in expectation of the day of Christs comming wherein they shall attaine the full measure of grace and holinesse which they strove for and reape the full harvest of their labour and painefull seede-time Sixthly he mentions the comming of Christ as the period of their care and faithfull striving to be unblameable not because they should hold out their lives and labours till then but to shew that as for the present they are so they shall be at that day for in what estate the day of death leaves them the same shall the day of Christ finde them and therefore every one that would be found unblameable then must be so now Quest. Is there any doubt but that the godly shall be kept unblameable till that day or is it possible they should not persevere to finall sanctification and if they shall what neede the Apostle pray so earnestly for it Answ. Perseverance in grace is twofold 1. Continued 2. Interrupted The children of God having the seed of God which is the true grace of sanctification by the Spirit doe sometimes lose many gifts of the Spirit as wee have heard and sundry wayes quench the Spirit so as they hold not a continued perseverance in the measure degree sense and comfort of their holinesse yet they lose not all the gift of regeneration at such a time nor fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. wholly for the seede remaines but persevere by an interrupted grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is finally though they fall from their first love and some degrees yet are they restored and finally become unblameable in the day of Christ. 1. Because they are built upon a rocke against which the gates of hell cannot prevaile The Arke of Noah resembling the Church was made of square wood a square lay it any way lyes firme So the Saints abide firme in temptation saith Augustine 2. Christ hath prayed that their faith should not faile Luke 22.32 hee hath prayed for their perseverance Iohn 17.15 not to take them out but preserve them in the world and verse 26. that they may be one with Christ and God So as if God and Christ himselfe be stable in their happinesse so are they By vertue of this prayer it is impossible the elect should be deceived Matth. 24.24 And by vertue of it though Peters or any other beleevers faith may be foyled it cannot quite faile His faith may be wounded not dead his confession may faile in his mouth but his heart shall holde him whom his voice denies Gregory 3. The promises of Christ are yea and Amen for he is the true and faithfull witnesse 2 Cor. 1.20 who hath sealed and ratified them by his blood But hee hath promised that the elect shall persevere Ier. 32.39 I will make an everlasting covenant with them Esay 54.10 The mountaines may remove and the hills fall downe but my mercie shall not depart from thee nor my peace fall away saith the Lord that hath compassion on thee and Iohn 10. None shall plucke them out of his hand Object The promises on Gods part are firme but we faile in our condition which is that wee repent and beleeve and never depart for though the Lord marrie himselfe for ever in truth mercie and compassion Hosea 2.19 yet wee may depart and the bond is broken on our part Answ. If the bond be broken on our part then the Lord marries us not for ever 2. Contracts of marriage use not to be conditionall but simple and absolute else they are no binders 3. All conditions required in us the Lord both workes and maintaines Christ performes all conditions in his Church he makes her cleanseth her saveth her Eph. 5.25 26. 4. If the Lord depart not from us we shall not depart from him for then we depart from him when his grace departeth from us And therefore David prayeth Vphold me Lord and I shall be safe and as hee hath promised not to depart from us so he hath promised to put his feare into our hearts that wee shall not depart from him Object Though none can take the sheepe of Christ out of his hand yet they may cease to be sheepe and may of themselves stray away Answ. If once sheepe they
glory where then is our free-will to attain salvation before our calling can we not holde our salvation after our calling unlesse God holde it for us and can wee lay holde on it before our effectuall calling Away with such Pharisaicall and proud conceits of Popery that all the glory and praise may be ascribed unto him whose faithfulnesse can and will present us spotlesse before the presence of his glory at the appearing of Iesus Christ. Let us cast downe our crownes at the feete of the Lambe and put off all praise of doing any thing from our selves and confesse that unlesse the Lord should adde his last worke to the first all were lost In naturall life our selves conferre nothing to our lives or being at first and after we are it is Gods care that preserves us for man lives not by bread onely but by every word of God Neither doth mans life stand in abundance Luke 12.15 Much more in supernaturall life his worke it is to preserve us whose will is to save us Secondly it serves for a ground of consolation in that the authour of all our grace is faithfull and unchangeable hee beginneth and accomplisheth and worketh all our workes for us He not onely bestoweth a free grace upon his people but undertakes to preserve and perfect it And therefore we may 1. Rely confidently upon this faithfulnesse for all supplies roule all thy burden upon him and he will doe it Psal. 37.5 2. By prayer of faith importune his faithfulnesse not to forsake the worke of his owne hands till hee have finished it Hereby commit thy whole way unto him commend thy selfe thy soule unto him in well-doing and hee will keepe it 2 Tim. 1.18 3. Rest thy selfe undaunted in afflictions in dangers and losses seeing Gods faithfulnesse will keepe thee safe he will keepe thy salvation for thee Heaven is reserved for thy childes part no great matter what other things be lost or endangered 4. Findest thou want of strength in temptation feelest not thou the joy of thy salvation groanest thou under the burden of corruption weaknesse of faith dulnesse in duties goe to this faithfulnesse of God importune him for needfull grace say to him Oh thou that art a faithfull God thou hast called me and therefore doe thou doe it finish and perfect thine owne worke in me Thirdly for a ground of watchfulnesse and care over our selves that we may not grow either secure or idle and say If God will keepe us all is well for hee keepes his owne by meanes and keepes none who have not a care to keepe themselves Quest. What are the meanes whereby God will keepe me Answ. 1. Hee finisheth the worke begun by the word the arme of God which began it Observe the worke of the word in thee Keepe the word and it shall keepe thee attend the word for the powerfull preaching of Christ keeps the soule till the day of Christ. 2. By his holy Spirit who renewes our strength and graces therefore stirre up the Spirit that is in thee and cheare him in thy heart by listening to his motions and taking his part against thy daily corruptions 3. By the grace of faith 1 Pet. 1.5 Yee are kept through faith to salvation Therefore nourish faith quicken it encrease it walke by faith live by faith observe the growth of faith in the power of prayer and strength in good duties this is the victory that overcomes the world 4. By his daily providence guiding us to such courses and companies as by which we may not be losers in grace but gainers keepe thee in thy wayes and hee will keepe thee in them Psal. 91.11 Beware of consenting much more of delighting in sinne and sinners Fourthly a ground of thankfulnesse for graces received all which have flowed from Gods faithfulnesse Hast thou faith hope strength peace of conscience or comfortable assurance ascribe all the glory to God who hath declared his faithfulnesse in giving and encreasing and upholding the same whereas every day our weaknesse and carelesnesse would lose it every sinne might forfeit it and every assault of Satan and seducers would easily robbe us of it Prize this estate in grace make it sure a man will be sure of a good title of any thing hee holdes Rejoyce in it and in the evidences of it as well as in it selfe VERSE 25. Brethren pray for us IN these words the Apostle commendeth a duty of love toward their Ministers which must expresse it selfe in earnest prayers for them In which words 1. wee have a loving compellation Brethren to these onely the duty is directed for they onely can pray or can be heard the wicked mans prayer because he wants the Spirit wants faith is no sonne none of the brethren his prayer is abominable 2. The persons commended to their prayers For us that is Paul Silvanus Timotheus chap. 1.1 men of highest place of most excellent gifts and of rarest graces the Ministers of their faith These chosen vessels and worthy instruments request the prayers of inferiour and ordinary beleevers 3. What the things be which they must pray for in their behalfe and these are elsewhere expressed First for gifts and skill in dispensing the mysteries of the Gospell that they may speake the word as it ought to be spoken Ephes. 6.19 20. And for mee that utterance might be given that I may speake boldly as I ought to speake Did Paul need their prayers for that purpose and doe not ordinary Ministers much more Secondly for liberty and free passage of the Gospel in the mouthes of the Ministers that without let and impediment the Gospel might be preached without interruption or contradiction 2 Thess. 3.1 Brethren pray for us that the word of God may have free passage This is called sometime the opening of a doore which was shut Col. 4 3. Praying for us that God may open to us a doore of utterance Thirdly for happy successe and prosperity of their labours in the hearts of the Saints for their gathering 2 Thess. 3.1 Pray for us that the word of God may be glorified even as it is with you Now the Thessalonians had received it in power and with much assurance People must pray that by the labour of their Ministers the conversion and salvation of men may be furthered for Paul may plant and Apollos may water but unlesse God give the increase all is lost 1 Cor. 3.7 Fourthly for the daily sanctification of their persons that they may by unblameable conversation remove the lets and scandalls which might hinder their doctrine and become examples to their flocke in good life and in expression of all good workes So the Apostle Hebr. 13.18 Pray for us for we are assured that we have a good conscience in all things desiring to live honestly As this is an argument that you should pray for us being innocent and honest men so pray that wee may so continue Fifthly for the protection and safetie of their