Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	prayer_n	spirit_n	supplication_n	1,486	5	11.4562	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13547	The parable of the sovver and of the seed Declaring in foure seuerall grounds, among other things: 1. How farre an hypocrite may goe in the way towards heauen, and wherein the sound Christian goeth beyond him. And 2. In the last and best ground, largely discourseth of a good heart, describing it by very many signes of it, digested into a familiar method: which of it selfe is an entire treatise. And also, 3. From the constant fruit of the good ground, iustifieth the doctrine of the perseuerance of saints: oppugneth the fifth article of the late Arminians; and shortly and plainly answereth their most colourable arguments and euasions. By Thomas Taylor, late fellow of Christs Colledge in Cambridge, and preacher of the Word of God, at Reding in Bark-shire.	Taylor, Thomas, 1576-1632.	1621 (1621)	STC 23840; ESTC S118185	284,009	494

it But exhortations are such meanes while 1. they admonish vs of our imbecillity in our selues 2. driue vs to our hold to get strength from God and implore his ayde and helpe 3. dayly to awaken vs out of our dulnesse and security 4. to vphold vs being ready to faint and grow weary by cherishing Faith and other graces 5. not to bring in doubting but keepe vs in good assurance while wee vse the meanes prescribed still looking at the promises And for threatnings and comminations against Apostates and back-sliders as Ioh. 15.6 Euery branch that beareth not fruit in me I take away and cast out and Heb. 10.26 If we sinne willingly after we haue receiued the knowledge of the truth there remaines nothing but a fearefull expectation of vengeance 1. These and the like threats are properly meant of seeming branches that bring leaues but otherwise are barren and fruitlesse as a true branch in Christ cannot be vers 5 2. All these comminations are conditionall if a branch beare not fruit which though it be impossible in a true branch yet they are of vse to them to stirre vp their care and watch and further can conclude nothing 3. Many such places as Heb. 10.26 are of such as sinne against the holy Ghost which themselues say is not incident vnto a true elect person 2. Conclusion No prayer or petition in Scripture either for not losing the Spirit or for restoring the Spirit concludes against the elects perseuerance in grace but for it Because first prayer of the Spirit argues the presence of the Spirit and being a prayer of Faith cannot be denied Secondly it is ordinary for the Saints to pray Take not away thy holy Spirit Psal. 51.11 for he is sometime taken from them not in respect of his existence but of his powerfull working not in respect of the sauing gift but of the measure degree and operation of it As hee is taken away from the wicked not in respect of the gift of Regeneration which they neuer had but of some common gifts either naturall or ciuill for office or the like as in Saul 1. Sam. 15.16 Thirdly it is as ordinary for them to pray for the returne of the Spirit and creating a new Spirit who is indeed quite gone not in himselfe but in their sense and apprehension But this concludes nothing that because they feele him not therefore hee is not there no more than a man in a swoone may conclude he hath no life or a child in the wombe not to liue because it vnderstands not the life of it Fourthly it is not as they say in vaine for them thus to pray though they cannot fall away because 1. it is an obedience to Gods Commandement 2. a testimony that we depend on his strength and promise for perseuerance 3. that we shal attaine this gift in Gods owne meanes which is Prayer 3. Conclusion No phrase in all the Scripture concludes against the perseuerance of the Elect though in some phrases they picke many quarrels As wee may see in some of most seeming contrariety For this in the Text that some beleeue onely for a time we haue formerly shewed that this was farre from iustifying faith of which our question is but is meant of temporary faith which hath no promise of perseuerance as this hath But how weake were the conclusion Some fall from temporary faith therefore others may fall from iustifying faith Gal. 3.3 Some begin in the Spirit and end in the flesh Answ. 1. The Apostle writes not to particular Beleeuers of whom wee speake but to foolish Apostates that neuer truly beleeued 2. By spirit is not there meant the Spirit of Regeneration but they begun in the doctrine of the Gospell called spirit and life Ioh. 6.63 and the ministery of the Spirit 2. Cor. 3.8 3. By ending in the flesh is not meant the state of a man vnregenerate but the fleshly doctrine of false apostles sauouring wholly of fleshly and carnall wisedome So as the Apostle chargeth them not with falling from true Regeneration which they had not and of which we now speake but from the profession of the Gospell which they had receiued Now how inconsequent is this Many fall from professing the truth therefore the Elect fall from grace Exod. 32.32 Some are said to be blotted out of the Booke of Life not wicked onely Psal. 69.28 but the Elect as Moses prayed that he might Answ. 1. Symbolicall or figuratiue arguments proue nothing as this is for God needs no bookes 2. Moses wisheth not simply but conditionally If it might be If Gods glory and his peoples good might thereby be preferred Suppositions are no positions 3. The Lord himselfe denies that Moses or any Elect could be blotted out saying Not thee but him that sinneth against me that is le ts sinne raigne in him 4. There is a two-fold booke a two-fold writing and a two-fold blotting First there is a Booke of Gods eternall Decree of Election in which Booke of life who euer are written they are neuer blotted out for the foundation of God abideth sure and hath his seale 2. Tim. 2.19 This Booke is sealed And if a man say Quod scripsi scripsi What I haue written I haue written Ioh. 19.22 Num Deus quenquam scribit delet saith Augustine Doth God write any man in his Booke and blot him out againe Secondly there is a booke of the execution of that Decree which lies in earth as that in heauen the Church-booke wherein men are actually enrolled into the company of the Church and receiued into Gods Couenant Family by professing the Word and Sacraments Now such as are written in this Book are written in in the iudgement of charity not of certainty True members are indeed written the hypocrite only in the opinion of himselfe and others And this is the two-fold writing one true the other imaginary Augustine on Psalme 69. expresseth it excellently thus Dicuntur scripti quia sic putant putantur nec sic accipere debemus c. sed hoc dictum est secundum spem ipsorum qui ibi se scriptos putabant So also there is a twofold blotting 1. Out of the Church when their hypocrisie is discouered and they thrust out of the company of the faithfull among whom they were written and numbred 2. Out of the other Booke in heauen when they are declared and manifested neuer to haue been written there Now the argument is weake Because some are blotted out of the booke of the Church therefore some out of the Booke of Election and because some are declared neuer to haue been written in the Booke of Life therefore those that are indeed written there may fall away Rom. 14.15 We reade of some destroyed for whom Christ died therefore members of Christ may fall away and perish Answ. 1. By destroying is meant not a casting off the foundation but a scandalizing of our brother in indifferent things of which the Apostle there

great enemies of the VVord and hinderances of saluation seuen reasons 220 Best Pleasures vnderualued fiue wayes 231 Phrases of Scripture seeming to impugne the perseuerance of Saints explaned 441 No Prayer against falling away implyeth that the Saints can fall away 440 Price of Gods VVord 12 Many goodly Professors fall short of saluation and why 119 Profiting in degrees of grace knowne by foure notes 402 Properties of Christian couetousnesse foure 204 Prosperity a Popish but a false note of the true Church 132 Properties of a good heart about the Sabbath fiue 331 Prouocations to good duties foure 358 Q Questions whether no worldly cares be allowed to Christians 176 How far worldly cares may be lawfull 177 Whether a man cannot be rich and godly 192 Question of perseuerance in grace handled at large 424 R Raigne of lusts thrusts downe the VVord three waies 151 Recusancy a dangerous sinne 6. reasons 35 Remedies against the choaking of riches foure 202 True Religion described at large in the true causes and effects of it 314 Religion truly imbraced by foure inward affections of a good heart 317 Receauing of Gods ministers is in foure things 340 Repentance stands in foure things 366 Riches compared to thornes in foure things 191 Riches are commonly great enemies to Religion and hinderers of saluation 192 Riches choake the VVord 1. Before hearing three wayes 194 Riches choake the VVord 2. In hearing 195 Riches choake the VVord 3. After hearing two waies 196 Riches full of deceytfulnesse 206 Riches deceiue men of fiue of the best things they haue or can haue 206 Riches how they deceiue men of saluation 209 Riches deceiue by sixe false promises 210 Riches falsely called profits being so vnprofitable in the most needfull things and times foure instances 213 Riches giuen by God for foure good ends 214 Riches are receits and so to be held three reasons 215 Riches true and vndeceiuable to be procured and of them foure instances 216 Riches in themselues the good blessings of God 3. reasons 192 Rooting in grace is in three things 124 Rules to try whether we continue to grow in grace foure 91 Rules of moderation in naturall and lawfull desires fiue 174 Rules how to carry our selues toward riches that they proue not thornes sixe 205 Rules to preserue vs from the deceytfulnesse of riches 5. 212 Rules in generall how to carry our selues through our pleasures fiue 238 Rules concerning perseuerance in grace foure 422 S Sabbath profaned by wicked men fiue wayes 335 Sacrifice of wicked men abominable foure reasons 288 Satan comes with men to the hearing of the word 3. reasons 47 Satan commeth to steale the word away 1. Inwardly three wayes 48 Satan commeth to steale the word away 2. Outwardly three wayes 51 Satannicall suggestions against the word fiue 50 Satan hath three ends in stealing away the word 52 Satan aymeth especially to steale the word out of the heart two reasons 53 Satan is a deadly enemy to mans saluation three reasons 55 Satan is there most where he is least suspected 170 Seed a resemblance of the word in sixe things 23 Seed of the Spirit what 282 Seed springeth vp in stony ground to three degrees 65 Selfe respects may make a man diligent in the meanes of saluation three instances 69 Seeking of God wherein it st●ndeth 272 Signes of sound humiliation three 290 Sinne thrusts vs vnder wofull misery fiue reasns 364 Singlenesse of heart is in fiue things 350 Softnesse of heart in three things 348 Soundnesse of heart comforteth 1. in life 2. in death 3. in day of Iudgement 378 The Sower is Christ who goeth forth to sow three waies 20 Spirituall worship is from Gods Spirit 1. inspiring 2. directing 3. assisting 285 Spirituall worship must be also from mans spirit qualified with sundry spirituall graces 286 The Spirits indwelling in the Saints assureth them of perseuerance 437 Sports many wayes abused 167 Supplication necessary to a good heart foure reasons 301 Suspect most danger in most lawfull things 171 Symplicity a bad excuse for bad hearing fiue reasons 41 Syncerity of heart how discerned 351 T Thorny Ground and bad hearers resembled in three things 148 Triall of sound prayer by 1. the mouer 2. the matter 3. the manner 302 Triall of sound fruits of grace by foure rules 385 Times vnseasonable for pleasure foure 247 V W Of true Vnderstanding of Gods word foure notes 43 In the Vse of naturall things euer ioyne a spirituall 174 Watchfulnesse of heart looketh to fiue things 355 True Watch against sinne in eight things 369 Men Wither in race foure wayes 95 Withering in grace dangerous in foure respects 100 To Wise vsing of pleasures foure rules 245 Wicked men are without peace 300 Wicked men loathing the liquor of the word hate the vessels and Ministers 342 Wicked men cannot pray many reasons 340 c. Witnesse of the spirit what 282 The Word diligently to be heard fiue reasons 3 Word as necessary to saluation as seed to the haruest 31 Word knowne to be fruitefull by foure notes 56 Word of God best after hearing fiue reasons 159 Word applied is the pruning knife of our pleasures as in the foure parts of it 230 Worldly cares argue impiety and folly 184 Z Zeale renewed knowne by foure notes 348 FINIS Be diligent to heare the Word Reas. 5. Ioh. 8.47 Heb. 10. Luk. 10.42 Be forward in hearing the Word Reas. 1. 2 3 Psal. 27.4 Psal. 84.1 4 Act. 10 33. Psal. 119.147 Apprehend all good opportunities within thy calling Christ spake in Parables for foure reasons Difficilis in Scripturis magna ingenia exercent Aug. in Psal. 140. The misery of a sencelesse hearers in fiue things Act. 13.46 2. Cor. 2. ●6 Non impertiendo malitiam sed non impertiendo gratiam Aug. The scope of this Parable Act. 16.14 Translate the booke of nature into the booke of grace Rom. 1.28 The Agent or Sower Difference betweene Christ his sowing and the sowing of his Ministers foure 4. Things make to fruitfulnes raine ●unbeames winds application of all to s●t ripen the seed All from Christ. 2. His action Christ goeth forth to sowe three waies 3 His intention The Word preached resembled to seed in sixe things Act. 26.29 Seede of Gods Word more excellent then all other seede in foure respects Reu. 14.6 The dignity of the Ministry The du●y and charge in foure things 1. They must goe foorth to sow 2 Not any but their Lords seed 3. All his seed 1. King 22 14. 4. To his aduantage Mat. 6.2 5. Prepare thy ground for this seed Receiue and retaine it Col. 3.16 Luk. 10.42 Bring answerable fruits to the seed Looke to the daily growth of it The Word preached as necessary to saluation as seed to an haruest 2. Cor. 9.6 Some harts and hearers compared to the high-way for 3. reasons Carelesse Hearers the worst Hearers Heb. 6.8 Against Recusants Ioh. 8.47 Ioh. 3.20 Against dispisers of the Word Against persecuters of the Word Motiues

as Gods fauour Psalm 4 6. Lord lift thou vp the light of thy countenance vpon vs. 2. For spirituall mercies able to satisfie the better part namely the soule of man as appeareth by the method of the Lords Prayer 3. For blessings proper to the Saints sauing faith sound repentance c. Lastly for mercies of continuance such as last both here and hereafter 3. The manner of true prayer standeth 1. In a faithfull eying and apprehending the promises A good heart will aske nothing but what God hath promised 2. In feruency and instance through sence of want and loue of Grace The Spirit of God stirres vp strong cryes and causeth a man to preuaile with God by wrestling as the Canaanitish woman 3. In repentance and humility seeing God heareth not sinners Ioh. 9.31 that is such as purpose to liue in knowne sinnes 4. Especially presenting them in the Name of Christ Ephes. 3.12 By whom wee haue entrance and boldnesse with confidence of faith And by the hands of Christ Reuel 8.3 who is the Angell at whose hands the Lord receiues the odours of the Saints This prayer forceth the Lord that hee craues dimission Exod. 32. Genes 32.26 where the father saith Domine quis te tenet Lord who holdeth thee that thou canst not get away Now thus an euill heart cannot pray For first it cannot pray in the Spirit because the Spirit is not there It can draw neere with the lips when the heart is remoued It cannot pray in humility because a proud heart neuer saw his wants It can say words of prayer and doe the action but without faith without affection And it is regardlesse of the promises and leanes on second causes Secondly the heart and tongue are at variance the prayer of the lip and the practice of the life at discord It can say Hallowed bee thy Name but sweare vainly falsly ordinarily profanely It can say Thy Kingdome come but persecute Preachers and Professors and abet Popery or profanenesse It can say Thy will be done but not by it selfe and when God hath reuealed his will it can be impatient fretfull c. It can say Giue vs this day our daily bread but be couetous vniust lye sweare depend on vnlawfull meanes not Gods allowance It can seeme to pray for pardon of sinne but not against the practice of sinne nor with repentance yea when they meane to liue and dye in sinne It can say Leade vs not into tentation but runne into euery snare all companies courses no corrupt fashion but it soone can become a leader in it But the prayer of the Spirit is no such thing it will indeed practise what it prayes Thirdly an euill heart either prayes not or speeds not What swarmes of Atheists are there who out of a gracelesse contempt of all Religion neglect this duty that whereas godly men are denominated such as call on the Name of the Lord 1. Cor. 1.2 these call not on God Psalm 14.4 And whereas the godly are such as thinke on the Name of the Lord Mal. 3.16 these seldome or neuer thinke on his Name but in oathes blasphemies and cursing Or if they will needs bee said to pray yet they speed not for first their persons are not acceptable Psal. 34.15 16. His eares are open to the righteous but his face is set against the wicked yea their prayer is turned into sin Psalm 109.7 Secondly they turne their eare from hearing the Law and so it is abominable Prou. 28.9 And they make no conscience of other duties or not ordinarily as if all the promises belonged to one duty Nay they pray to serue their owne turne not to returne duty of any kinde vnto God And if the subiect will not heare the Prince iustly doth the Prince reiect his suites Thirdly such a man prayes sometimes not continually in affliction diligently Hos. 5.15 In time of Lent superstitiously Lectures and Church-prayers are nothing so good out of Lent Or it can pray at leisure times but cannot set all aside for prayer to waite vpon it For some things it can pray Nimis ardenter saith Augustine too feruently that is for temporals as corne and wine and oyle onely or chiefly Hos. 7.14 But in spirituall things it is neither frequent nor feruent nor constant Fourthly the voyce of prayer is drowned with the voyce of sinne The voyce of Abels blood cryed downe the voyce of Cains prayer The voyce of Sodoms sinne the voyce of Abrahams intercession So of the voyce of couetousnesse malice iniustice drunkennesse filthinesse Fifthly it can wish for pardon of sinne and reconciliation with God but speeds not because it will not be reconciled with his brethren Math. 5.24 Leaue thy gift before the Altar goe thy way first bee reconciled to thy brother A wicked heart can send out of the same mouth both blessing and cursing can pray for blessing on himselfe and the plague of God on his neighbour Papists can be at their Beads and Masses ●or prosperity while they call for fire from hell to burne Parliaments Yea roughnesse and pride of spirit doe often preuaile against good men that they are disordered in their families their prayers interrupted 1. Pet. 3.7 Lastly he can seeme to pray whiles he is an enemy to prayer Hee cannot abide these long prayers and constant course of holy exercise in families Oh beware of despising any of Gods graces especially this of prayer in any of his children Their prayers keepe Gods vengeance from off thee esteeme them as basely as thou canst The fourth sort of Rules concerning the Spirit of God is for spirituall growth Wherein a good heart is knowne by many excellent qualities 1. It knowes that something in grace is still wanting and all is not giuen at once and so still humbleth it selfe in the measure receiued Phil. 3.13 2. It knowes that without growth that which is begun decayes the one Talent not increased is taken away Math. 25. 3. Seeing the bitter fruit of declining and the wofull example of many that fall away it is carefull not to bee plucked away with the errour of the wicked but grow in grace 2. Pet. 3.17 18. 4. Because the good heart being one of the Lords plants is fruitfull in euery part of the life but more fruitfull in the age Psalm 92.14 It prouokes it selfe more forward more forcibly 5. Because sound grace cannot rest in beginnings but growes to perfection and is crowned with perseuerance being like to the light of the Sunne which increaseth in brightnesse till high noone Prou. 4.18 Therefore it is most carefull to grow in sound grace the soundnesse of which growth is discerned two wayes First by out-growing the ordinary sinnes of the age of his calling of his speeches and former behauiours and auoyding as well the euils of his heart as of his life A childe comming to bee a man outgrowes all childish behauiour so the Child of God 1. Cor. 13.11 Secondly by growing

shall bee subordinate to their owne benefit 3. Because they are not vpheld with patience to fruition as the Elect are Thus much of the Phrases of Scripture which seeme to infringe the Doctrine of the Elects perseuerance Many moe there be but these are the principall Now to examples 4. Conclusion No examples in all the Scripture proue falling away wholly and finally from sauing grace Bellarmine brings in a great number as if what he cannot effect by waight of argument hee would by a number of examples Wee will quickly dispatch them by reducing them to fiue heads 1. Of Angels who fell wholly and finally from grace Which instance is cleane out of the socket For our question is not of Angels but Elect men not of the grace of Creation but Redemption not of Legall inherent righteousnes but Euangelicall imputed by faith in the Mediator of which they are not capable because Christ tooke not their seed but mans 2. Of Adam in innocency who lost all grace thou●● he was perfectly righteous therefore much more ●hose who haue grace imperfect Answ. 1. This example is to no purpose the question being of men truly iustified in Christ as Adam in innocency was not 2. They must proue that Adam fell from his estate of Renouation and Faith in the Messiah or else they proue nothing 3. That he fell from all grace of Creation which is hard for them to prooue and many of the learned hold the contrary 4. Adams grace in innocency and ours now are farre vnlike He had more measure of grace but ours hath more priuiledges He had grace whereby he might haue continued if hee would wee haue grace whereby we both can and will So the argument is vtterly naught 3. Of whole Churches as Rom. 11.20 The naturall branches are cut off Answ. The Iewes were cut off in respect of the outward Couenant and the common state of that people as any Nation may but not in respect of Faith if inward and effectuall So of the Galatians Chap. 3.1 they were cut off from Christ this is spoken of the visible face of a Church not of the inuisible or of such as had a profession onely not faith or not true So in Esa. 2.22 The faithfull City is become an harlot That is the City which was a seat of faithfull men is corrupted with idolatry not the faithfull in the City Againe faithfull men may be corrupted but not wholly not finally 4. Of hypocrites as Iudas Demas Saul Simon Magus Hymeneus and Philetus who made shipwracke of faith and a good conscience Answ. 1. They might spare their bead-roll for the question is of none such for they haue no true grace to fall from 2. These must fall from all the shadow of grace they haue the Talent must bee taken from them 3. Hypocrites are said to depart from the faith not the grace of iustifying faith which they neuer had but either the doctrine of faith so called in Iude 3. or the profession of it or from temporary faith 5. Of good and truly gracious men for whom I answere thus 1. Dauid the act of his faith was interrupted not the habite the flame of faith appeared not but the sparkes remained and besides he repented as we see in Psal. 51. 2. Of Peter it is true which Theophylact saith The leaues faded the root liued 3. For Salomon he fell not quite away but was saued both because it was neuer said of any Reprobate that hee was loued of God as of Salomon 2. Sam. 12.24 and because he was an holy Pen-man of Scripture and a Prophet therefore sate in the Kingdome of God Luk. 13.28 and because of the promise to scourge him with the rods of men but not take away mercy from him 2. Sam. 7.14 15. 4. For the prodigall sonne who is thought quite lost and dead after he was a sonne 1. It is a symbolicall argument 2. He was dead and lost that is to his father and in his owne sence and so may Gods children be 3. He returned and was receiued 5. For Paul who wished himselfe cut off for his countrey-men 1. He spake not simply but with implicite condition if God might rather glorifie himselfe in his reiection than in casting off his Countrey-men 2. He onely manifests his affection to them but concludes not such an effect in himselfe 3. Hee saith not hee could be separated from Christ but in this case hee could desire it And whereas he saith in 1. Cor. 9.29 he indeuours and beats downe his body lest hee be a Reprobate I answere 1. He speakes not positiuely but suppositiuely 2. Reprobate is not there opposed to Gods Election but mans approbation Hee would not bee reproued for not hauing his life answerable to his Doctrine 3. If it were opposed to Gods Election yet it prooued nothing but rather the contrary He endeuours not to be a Reprobate or not to be so manifested therefore being an Elect Vessell can he be cast away No therefore he shall not In a word if the faithfull bee said to fall from grace it is lapsus not prolapsio a falling but not a falling away it is from the measure or the degree or the sence not the whole grace giuen as the Pastor of the Church of Ephesus fell from his first loue not all loue And it is inconsequent The faithfull may fall for a time and in part therefore wholly and finally Therefore we conclude that no regenerate man can fall totus à toto in totum the whole man with full consent from all grace and goodnesse into all euill or any euill for altogether to the end So as when all is obiected against this Doctrine that can be true grace we see is blessed with continuance Obiect This Doctrine of perseuerance doth much hurt to make men secure and take liberty to sinne Answ. 1. Fire can neuer make a man freeze for cold nor the fire of grace to freeze in sinne 2. No good man can hence purchase a licence to sinne for 1. to be Elect and giuen vp to sinne implyes a contradiction for we are chosen to be holy Eph. 1.4 2. To perseuere is to cleaue to the Word of Christ Ioh. 8.51 3. As he that beleeues he may quite fall from Christ is no true Beleeuer no more is hee that thinkes hee cannot and doe what he list for faith is most industrious in the meanes 3. Though wicked men will peruert Pauls writings yet he must write and though they doe peruert truth to their destruction yet wee must propound such profitable and necessary truths for 1. This confirmeth the faith of the Elect and raiseth them out of despaire and excites them to repentance by leading them out of themselues to fixe their eyes not on the ouglinesse of their sinnes onely euen after grace receiued but vpon Gods promises Christs prayers and power preseruing them to saluation 2. Nothing makes the Saints more loue God than so free and vnchangeable loue