power of grace in such as doe defend them Si quod semel sine ratione fecistis ne videamini aliquandò nescisse defenditis meliusque putatis non vinci quam confessae cedere atque anuuere veritati if you thinke it a disparagement vnto you to recant your Errors and would rather obstinately continue in them then disclaime them Go on and perish your blood shall light vpon your owne heads not on mine All I haue to say vnto you then is this that there is a day of account a day of death and iudgment comming which now cannot be farre wherein the Lord Iesus Christ shall be reuealed from heauen with his Angells in flaming fire taking vengeance of you and punnishing you with euerlasting destruction from the presence of the Lord and from the glory of his power for hating slaundering reuiling persecuting deriding and traducing of his Saints and not submitting to his word and truth Consider therefore and againe I say consider and thinke well of this and of that great account which you must render vnto God ere long euen for your carriage and your actions in this particular Controuersie and the Lord giue you vnderstanding in all things that so you may repent you of all the euill of your doings and of all your damnable and pernitious Errors both in life and Doctrine that so you may be saued and not condemned in the day of Christ which now drawes neere The earnest and hearty desirer of your true conuersion both to the Doctrine and the life of Grace WILLIAM PRYNNE A briefe Epitome and Compendium Of the whole worke which may serue for a Table to it THis Whole Worke may bee deuided into foure generall parts â—…nto the state of the question controuerted Into the proofes of the conclusion which is maintained Into the answer and defeate of the Arguments obiected and into the vses which arise from the conclusion and assertion here defended 1. The state of the question you shall finde recorded pag. 2. to pag. 5. 2. The proofes and Arguments in defence of the conclusion here maintained are reduced vnto 8. generall heads First into Arguments drawne from God himselfe Which are 10. in number The first of them is taken from Gods eternall purpose and Election which you shall finde pag. 5. The second from his almightie power and strength pag. 8. The third from his perpetuall presence With and his continuall vigilancie ouer his Saints pag. 10. The fourth from his perpetuall and constant loue vnto them p. 13. The fift from his gracious mercie and goodnesse to them p 22. The sixt from his infinite Iustice p. 24. The seuenth from his honour p. 26. The eight from his infinite wisdome p. 29. The ninth from his readinesse to heare the prayers of his Saints p. 31. And the tenth from his gracious Couenants and promises to support and keepe his Saints from falling p. 33. Now in these Promises of God there are foure things considered First the great multitude number of them which are reduced vnto 10. heads from pag. 33. to 47. Secondly the absolutenesse and freenesse of them they being all absolute and positiue without any condition at all annexed to them in which all the cauells to the contrary are answered and cleered from pag. 48. to 72. Thirdly 〈◊〉 abilitie and power of God for to performe them pag. 72 Fourthly the truth of all these promises and Gods truth and faithfulnesse in performing them p. 72. Secondly into Arguments drawne from Iesus Câ—…ist which are in number 7. The first is drawne from the efficacie and merits of his death and passion pag. 74. The second from his perpetuall intercession for his Saints pag. 76. The third from his might and power pag. 78. The fourth from 〈◊〉 compassionate and tender nature p. 79. The fift from his 〈◊〉 vigilancie and care ouer his Saints and sheepe p. 79. The sixt from his perpetuall residencie and dwelling in their hearts p. 81. And the seuenth from his Sacraments p. 81. Thirdly into Arguments drawne from the holy Ghost being 7. in number The first is taken from his residencie and dwelling in the Saints p. 82. The second from that seale and stampe which he sets vpon them p. 85. The third from that seed and annointing which he puts into them p. 86. The fourth from that earnest which he giues them p. 90. The fift from the witnesse of the Spirit to them and from the ordinarie and constant working of the Spirit in their hearts p. 92. The sixt from his continuall guidance and direction of them p. 94. The seuenth from his intercession for them and his assistance of them pag. 95. Fourthly into an Argument drawne from the perpetuall presence of the Angells with the Saints and their continuall watchfulnesse and protection ouer them pag. 96. Fiftly into arguments drawne from the present estate and condition of the Saints of God and from those many priuiledges which they doe inioy pag. 96. which are 15. in number First they are partakers of the diuine nature and of the immortall seed p. 96 97. Secondly they are borne of God and they are the sons of God p. 97. Thirdly they are built vpon a rocke and vpon Christ the sure corner stone p. 98. Fourthly they haue a new heart and a new spirit and the law of God ingrauen in them p. 98. Fiftly they haue ouer come the world they are men of another world they are translated from death to life and shall not come into condemnation pa 99. Sixtly they are partakers of the first resurrection and the second death shall haue no power ouer them pa. 99. Seuenthly they are alwayes greene and flourishing like trees planted by the riuers side pa. 100. Eigthly they are truly happy they are truly and fully saued and they haue eternall life begun within them p. 101. Ninthly they are called iustified and sanctified and they are made Kings and Priests for ouer vnto God the Father pag. 102. Tenthly their names are written in heauen and in the Booke of Life pag. 103. Eleuenthly they cannot depart from God and it is impossible for any to seduce them pag 107. Twelfthly they cannot choose but serue and please the Lord and they can neuer sinne vnto death pag. 109. Thirteenthly they are married vnto God for euer and they cannot be separated from his loue pag. 111. Foureteenthly they are the inheritance of the Lord they are as pillars in the house of God and they are so established settled and grounded in grace that they cannot be cast downe pag. 111. Lastly they haue all the inward and outward helpes and meanes that may bee to preserue them in grace pag. 112. Sixthly into an Argument drawne from Grace it selfe which is of a perpetuall immortall incorruptible and euer-growing nature pag. 113. to 122. where all the obiections against the perpetuitie and immortality of grace are answered Seuenthly iâ—…o Arguments drawne from the dangerous consequencies which would arise from the contrary position which
THE PERPETVITIE OF A REGENERATE MANS ESTATE Wherein it is manifestly proued by sundry arguments reasons and authorities That such as are once truly regenerated and ingrafted into Christ by a liuely faith can neither finally nor totally fall from grace It is also proued that this hath beene the receiued and resolued Doctrine of all the ancient Fathers of all the Protestant Churches and writers beyond the seas and of the Church of England All the principall arguments that are or may be obiected against it either from Scripture or from reason are here likewise cleared and answered By WILLIAM PRYNNE Gent Lincolniensis PSAL. 125. Verse 1. They that trust in the Lord shall be as Mount Sion which cannot be remoued but standeth fast for euer Fulgentius de Praedestinatione ad Monimum Gratia praeuenis impium vt fiat iustus subsequitur iustum ne fiat impius Praueniselisum vt surgat subsequitur eleuatum necadat LONDON Printed by WILLIAM IONES dwelling in Redcrossestreete 1626. TO THE MOST REVEREND FATHER IN GOD GEORGE BY THE Diuine Prouidence Arch-Bishop of Canterbury Primate of England and one of his Maiesties most Honourable Priuy Councell MOST Reuerend Father in God it hath pleased the dispenser and giuer of all honour and preferment out of his especiall prouidence to aduance your Grace next to our gratious and Dread Soueraigne to the highest place of rule and dignitie in this our Church whereby you are farre ingaged to patronize the truth of God and the established and resolued Doctrines of our English Church Which when I had well considered it moued me to consecrate these first fruites of my studies to your Grace which are nothing else but a iust though weake and meane defence of a principell and ground of that religion which hath beene long established and setled in our Church till some factious and nouellizing spirits if not worse were so bold and impudent of late for to disturbe it The men and meanes by which this truth hath beene disturbed and drawne into question are not vnknowne I suppose vnto your Grace and therefore I neede not to informe against them All that I shall say of them is only this that they are now so potent and so politique that if they are not speedily and carefully preuented by your Grace they are like to quell at least to cloud that glorious truth and Gospell which hath shined so bright so plentifully and comfortablie among vs for so long a season with the dismall the dangerous and pernitious mists of Poperie and Arminianisme Their bookes you know which are fraught with dangerous and hurtfull errors and so much the more dangerous because they are sweetned cloathed and guilded ouer with the name and countenance of the Doctrine of the Church of England are printed and reprinted sold openly and dispersed publikely without controll and the pious wholsome and Christian labours of all such as would confute them by reason of those meanes which they haue made can either finde no license for the presse or if they chance to come vnto the presse by stealth or otherwise they are either quelled and smothered in it before they come vnto their birth or else they are called in and quelled before they can bee published and dispersed for to cleare and vindicate the truth so that by the supportation and propagating of the one and the discountenancing and suppressing of the other that truth of God which wee haue hitherto professed is like to be betrayed Shall these factious scismaticall and hereticall spirits bee so industrous to establish and to vent their Errors and to quell the truth and shall not wee be as diligent and couragious to defend it shall they with all their might and maine plant Poperie and Arminianisme nay Pelagianisme Atheismie in our Church and shall wee sit still with foulded hands with silent tongues and stupified hearts and not labour to withstand them Alas where is our loue where is our zeale to God and to his cause where is our ancient courage for the truth that wee are now so cold and frozen that we are now so much ashamed of that glorious Gospell of Iesus Christ which hath flourished so long among vs and hath made vs a mirror and a spectacle of Gods mercies vnto all the world that now wee dare not or at least wee will not defend and take its part that we dare not to contend and struggle for it but that we suffer it so willingly to bee surprised and betrayed as if wee were more willing to be rid of it then any longer to inioy it Certainly this want of courage for and loue vnto the truth as it is a sure syntome that iniquitie doth abound among vs so it may iustly cause the Lord to bring a famine and scarcitie among vs not of bread only which now is very likely to befall vs but euen of the word of God which is farre worse yea it may prouoke him and that deseruedly to giue vs vp to strong delusions to beleeue lies that we all may be damned because wee would not receiue the loue of the truth that so wee might be saued O therefore let mee now beseech your Grace that as in former times you haue so now you would take heart and courage for the truth You haue many incouragements many inforcements and ingagements for to doe it For your incouragement you haue the Lord of hosts and the almightie King of heauen for to take your part you haue the votes and prayers of all true hearted Christians you haue all the aide and assistance that heauen and earth can yeeld vnto you O feare not then the face or frowne of man whose breath is in his nostrells feare not the power or the malice of any that oppose the truth for wherin are they to be accounted of the Lord of hosts is with you the God of Iacob is your refuge man therefore cannot stand before you For inforcements and incouragements to be zealous and couragious for the truth you haue very many You are called to defend and to support the truth the very nature and qualitie of your function and the very dignitie of that place and person which now you doe sustaine doe euen ingage and binde your Grace to be couragious and zealous for it God hath committed his truth Gospell to your trust and hath giuen it you in charge to propagate and defend it God and our Gratious Soueraigne haue committed the care and custodie of this our Church to your charge and they haue giuen you more ability and power and so more cause for to defend the truth and doctrine that is established and setled in it then to other men and therefore they will require and expect from your Grace to whom so much is committed much more then they can or will from any other O therefore as you tender the glory and honour of the God of heauen the defence of Christ and of his cause and Gospell the
translated and taken out of the world being made men of another world those who are translated from death to life and shall not come into condemnation it is impossible for them either totally or finally to fall from grace But all those who are once tâ—…uly râ—…generated and ingrafted into Christ they haue ouercome the world 1 Ioh. 4. 4. Yee are of God little children and haue ouercome them because greater is hee that is in you then hee that is in the world cap. 5. 4 5. Whosoeuer is borne of God ouercommeth the world and this is the victory that ouercommeth the world euen our faith Christ hath ouercome the world for them Io. 16. 33. And God hee giueth them victory through the Lord Iesus Christ 1 Cor. 15. 57. They are quite translated and taken out of the World They are redeemed from the earth and from this present euill world and made men of another world their hearts and soules their thoughts their affections desires and conuersationâ—… are in heaueâ—… Io. 15 19. cap. 17. 11. 16. Reu 14. 3. 4. Phil. 3. 20. They are translated from death to life and shall not come into condemnation Io. 5. 24. Verily verily I say vnto you hee that heareth my word aâ—…d belâ—…eueth on him that sent me hath euerlasting life and shall not come into condemnation but is past from death vnto life Rom. 8. 1. There is no condemnation to those that are in Christ Iesus who walke not after the flesh but after the spirit Col. 1. 13. who hath deliuered vs from the power of darknesse and hath translated vs into the Kingdome of his deare Soâ—…ne and 1 Io. 3. 14. Wee know that wee haue passed from death vnto life because wee loue the brethren Therefore it is impossible for them either finally or totally to fall from grace Sixtly those who are partakers of the first resurrection those who are dead to sinne those who haue put off the old man called vs with an holy calling Tit. 3. 5. According to his mercy hee saued vs by the washing of regeneration and renewing of the holy Ghost Yea they are saued to the vttermost Heb. 7. 25. they are saued in the Lord with an euerlasting saluation they shall not bee ashamed nor confounded world without end Isai. 45. 17. they are passed from death to life and shall not come into condemnation Iohn 5. 24 And they haue euerlasting life in present possession hee that beleeueth on me he that eateth my flesh and drinketh my blood hâ—…h euerlasting life Christ doth not say he shall haue it but hee hath euerlasting life Iohn 3. 16. 18. 36. ca. 5. 24. c. 6. 27. 39 49 47 50 51 54 57 58. Christ hath giuen euerlasting life to all those that are his sheepe Iohn 10. 28. Euery true beleeuer hee hath the Sonne of God dwelling in him and therefore he cannot choose but haue euerlasting life Hee that hath the Son hath euerlasting life within him 1 Iohn 5. 11 12 13. Yea this is life eternall to know God to bee the only true God and Iesus Christ whom he hath sent Iohn 17. 3. and 1 Iohn 5. 13. 20. Therefore it is impossible for them to fall finally or totally from grace This is an argument which in my iudgement cannot be answered or euaded Ninthly all those who are once truly regenerated and ingrafted into Christ are called iustified and sanctified they are made the members of Iesus Christ and they are made Kings and Priests for euer vnto God the Father which yeelds vnto vs this ninth argument Those that are once truly called iustified and sanctified those that are once become the true and liuing members of Iesus Christ and are made Kings and Priests for euer vnto God the Father it is impossible for them to fall finally or totally from grace For first those that are called effectually by God they are called to saluation and to the obtaining of the glory of the Lord Iesus Christ 2 Thes. 2. 13 14. They are called vnto Gods kingdome and glory 1 Thes. 2. 12. They are called to lay hold of eternall life 1 Tim. 6. 12. therefore they cannot fall from grace for then they should loose the end of their calling Secondly all those that are iustified they are freed from condemnation and they are iustified only to this end and purpose thâ—…t they might not bee condemned Rom. 8. 1. 33. 34. and Iohn 5. 24. Therefore they cannot fall from grace for then they should loose the benefit and fruite of their iustification Thirdly all those who are sanctified they are therefore sanctified that they might bee glorified and saued Rom. 8. 30. 2 Thes. 2. 13. Tit. 3. 5. 1 Pet. 1. 3 4 5. Fourthly all such as are the true and liuing members of Iesus Christ Christ giâ—…es vnto them eternall life Iohn 10. 28. and 1 Ioh. 5. 11 12 13. Though they were dead before yet they shall liue in him and when they doe liue once in him they shall so liue that they shall neuer die death shall haue no more dominion and power ouer them John 11. 25 26. and Rom. 6. 9 10 11. Christ Iesus who is the head will neuer suffer any of his liuing true and faithfull members for to perish he will keepe them and preserue them so that none of them shall be euer lost or broken or cut off from him Psal. 34. 20. and Iohn 17. 12. Where Christ himselfe is there they shall alwayes be they in him and hee in them Iohn 17. 23 24. Fiftly all such as are Kings and Priests vnto God for euer they cannot fall finally nor totally from grace for then they should cease to be Kings and Priests and could not be such for euer But all those who are once truly regenerated and ingrafted into Christ they are truly called iustified and sanctified Rom. 8. 29 30 1 Cor. 6. 11. Ephes. 1. 18. cap. 5. 26. 27 2 Thess. 2. 13. Christ Iesus is made vnto them of God righteousnesse iustification sanctification and redemption 1 Cor 1. 30. They are the true and liuing members of Iesus Christ Ephes. 5. 30. Wee are members of his body of his flesh and of his bone Christ is the Vine they are the branches Iohn 15. 5. Hee is the head and body they are the members 1 Cor. 6. 15. Ephes. 4 16. and Col. 2. 19. And they are made Kings and Priests for euer vnto God the Father to offer vp spirituall sacrifices vnto â—…im 1 Pet. 2. 5. Reu. 15. 6. and cap. 5. 10. Therefore it is impossible for them to fall finally or totally from grace Tenthly the true regenerate Saints of God they haue their names written in heauen and in the Booke of liâ—…e which doth suggest vnto vs this tenth Argument They whose names are written in heauen and ingrauen in the Booke of life it is impossible for them to fall quite away from grace First because that God himselfe hath promised that hee will neuer blot out the names of those who are
once truly registred in the booke of life Reu 3. 5. Secondly because God hath promised such that they shall be had in euerlasting remembrance and that he will giue them an euerlasting name which shall not be cut off Psal. 112. 6. Isai. 56. 5. Thirdly because God hath promised all such as are registred in the booke of his remembrance that they shall bee his in the day when hee makes vp his Iewells and that he will spare them euen as a Father spareth his owne sonne that serueth him Mal. 3. 16 17. Fourthly because Christ bids his Disciples to reioyce because their names were written in heauen Luke 10 20. if then their names might haue beene blotted out againe they had had no iust cause of true and solid ioy and so Christs exhortation had beene in vaine Fiftly because they whose names are written in the booke of Life cannot bee seduced by the beast they cannot bee withdrawne from God Reu. 13. 8. Sixtly because those that are receiued in the booke of Life they were written in that booke from the foundation of the world Reu. 17. 8. they were predestinated to Eternall life from all eternity by the determinate counsell and Decree of God which shall stand fast for euer and shall not bee repealed Psal. 89. 28. 33. 34. 2 Tim. 2. 19. Isai. 54. 10. Seuenthly because all such as are written in the Lamhes booke of life shall enter into the new Ierusalem Reu. 21. 27. they shall surely be saued Lastly because there is no variablenesse nor shadow of turning with God Iam. 1. 17. he neuer repent him of his gifts and calling Rom. 11. 29. therefore hee will neuer suffer any of those to fall to die or perish whom he hath registred in his Booke of life Now all those who are once truly regenerated and ingrafted into Christ they haue their names written in heauen and ingrauen in the booke of Life Mal. 3. 16. 17. Luk. 10. 20. Phil. 4 3. Hebr. 12. 23. Reu. 3. 5. cap. 13. 8. cap. 17. 8. c. 20. 12. and c. 21. 27. Therefore they can neuer fall quite away from grace But it may be obiected that mens names may be blotted out of the Booke of life For Moses prayeth to God to blâ—… him 〈◊〉 of the Booke of life rather then the Israelites should bâ—… destroyed Exod. 32. 32. and Paul hee could wish himselfe accursed from Christ for his brethren the Iewes that so they might bee saued Rom. 9. 3. Yea God himselfe saith expresly Exod. 32. 33. Whosoeuâ—…r hath sinned against me him will I bloâ—… out of the booke of Life and Reu. 22. 19. If any man shall take away from the words of this Prophecie God shall take away his part out of the Booke of life All those places proue that mens names may be razed and blotted out of heauen and the Booke of Life I answer first That these wishes and prayers of Moses and Dauid they doe only serue to testifie their exceeding loue and their ardent affection to the Israelites but they doe not proue that such as haue their names written in heauen and ingrauen in the booke of Life may haue them blotted out againe First because they are but meere wishes and desires proceeding only from a passionate loue and zeale they are patheticall and hyperbolicall speeches and doe not necessarily imply either a reality or a possibilitie in 〈◊〉 thing desired and wished for It is common for men to wish and desire things that are impossible out of passion and affection these therefore being but wishes and desires proue nothing at all against mee Secondly these wishes and desires they are not absolute but conditionall they are subordinate to Gods will and therefore they proue nothing absolutely Thirdly they are such wishes and prayers which were altogether impossible to bee performed because they were contrary and repugnant to Gods infinite justice For it could not stand with Gods justice to condemne a righteous man that so many wicked ones might be saued Fourthly these wishes of theirs if they were absolute were impossible to be performed in respect of Gods eternall and immutable Decree God had predestinated Paul and Moses to eternall life and hee had reprobated and cast off these Israelites for whom these wishes of theirs are made these wishes therefore of theirs could not alter and change Gods purpose and decree which is immutable irreuocable and impossible to be repealed Fistly their damnation could not be satisfactory vnto God for the sinnes of their brethren therefore these zealous desires of theirâ—… were impossible to be performed and so they proue not any thing at all against me Secondly to that of Exod. 32. 33. Whosoeuer hath sinned against me him will I blot out of my booke I answer First that this booke here spoken of is only the booke of this temporall but not of eternall life as will easily and plainly appeare by comparing this verâ—…e with the 27 28 29 and 35. verses of the same chapter and with Psal. 119. 13. 15. For the Israelites had there made a Calfe and committed idolatry against God in worshipping of it For which sinne of theirs the sonnes of Leuy by Moses command slew 3000. of their brethren Yet Moses fearing that the justice and wrath of God were not fully satisfied with the death of these 3000. men but that he had some greater temporall judgement in store for them makes recourse vnto God for them by prayer confesseth their sinne and the greatnesse of it and desireth God to pardon it if not then he desires God rather to take away his life and to blot him out of his booke then to suffer so many of his people for to perish To which prayer of his God returnes this answer Whosoeuer hath sinned against mee him will I blot out of my booke that is he shall be slaine and my iudgement of the Plague and Pestilence which I haue prouided for the punishment of this his sinne shall seize vpon him for to cut him off So that Moses his prayer being but to remoue the temporall judgement of the Plague which God did afterwards inflict vpon them for this their sinne this booke of God may here bee well taken and accepted for the booke of this temporall life Hierome Gregorie Parerius and others make this to be the exposition of the place and so it makes not against mee Secondly I answer that there is a difference betweene the booke of Life liuing and betweene that booke of life wherein the righteous are written and recorded Dauid hee makes the difference Psal. 69. 28 Let them bee blotted out of the booke of the liuing and not be written with the righteous A man may be blotted out of the Booke of the liuing that was 〈◊〉 written with the righteous Hâ—… that is written in that booke of liâ—…e wherein the righteous are recorded can 〈◊〉 bee bloâ—…e out as I haue proued before he that is written in 〈◊〉 booke of the liuing may therefore this booke of
God mentioned in this place of 〈◊〉 seeing it is not stiled the booke of Life but only Gods booke must bee intended to bee the booke of the liâ—…ing and not the booke of life Thirdly if you will take this booke of God in this place for the booke of life and compare it with that of Reuel 22. 19. If any 〈◊〉 shall take away from the words of this Prophâ—…cie God shall take away his part out of the Booke of Life I answer then that the meaning of the Scriptures is no more but this Whosoeuer shall sinne against me and take from the words of this Prophecie I will blot him out of my Booke and take his part out of the Booke of life That is I will make it manifest to himselfe and all the world that albeit such a man had a name hee liued and that he had his name registred and recorded in the Booke of life that yet hee was neuer but a dead man and that his name was neuer truly written and recorded in the Booke of life The sense and meaning of these two places is but this He that sinneth against me shall die the death and shal neuer inherite euerlasting life So then you see that those places make nothing at all against mee that those whose names are registred and written in heauen and the Booke of life can neuer bee blotted out againe and so they cannot fall quite away from grace Eleuently those who are once truly regenerated and ingrafted into Christ they cannot depart from him and it is impossible to seduce them From whence this eleuenth Argument doth arise Those that cannot depart away from God nor yet be possibly seduced by any meanes miracles or policies whatsoeuer can neuer finally nor totally fall from grace But all such as are once truly regenerated and ingrafted into Christ can neuer depart away from God God will put â—…is feare into their hearts that they shall not depart from him Ier. 32. 40. And they cannot possibly bee seduced by any meanes miracles or policies whatsoeuer Math. 24. 24. Marke 13. 22. There shall arise false Christs and false Prophets and shall shew great signes and wonders insomuch that if it were possible they shall deceiue the very elect Yea the Beast which did deceiue all the other Inhabitants of the earth could not deceiue them with all his subtilty Reu. 13. 8. and cap. 17. 8. Therefore they can neuer finally nor totally fall from grace The euasions to that place of Ieremy I haue fully answered and defeated heretofore the euasions to the other places remaine now to be answered which are two in number First that these words if it were possible imply only a great difficultie but not an absolute impossibilitie Secondly that it proues only that they cannot bee seduced finally but it proues not that they cannot be seduced totally To the first of these I answer that these words imply an absolute impossibilitie of seducing any such as are the elect of God First because the very emphasis of the words imply as much for these words if it were possible imply a more imposâ—…ible impossibilitie then the word impossible doth Secondly because the end and scope of the text is to proue as much For if any thing could seduce the Saints of God then certainly false Christs and false Prophets comming vnder the colour and habit of Religion and working great signes miracles and wonders to the very admiration of the beholders would seduce them but yet all those great subtile and lying signes and wonders cannot deceiue them it is impossible euen for those to doe it and therefore is it absolutely impossible for any thing to seduce them Thirdly because the Scriptures certifie vs that the Beast and Antichrist whose comming is after the comming of Satan with all power and signes and lying wonders and with all deceiuablenesse of vnrighteousnesse could neuer seduce any of the elect Saints of God whose names were written in the booke of life but only such as neuer had any share or portion in the Booke of life 2 Thes. 2. 10 13 14. Reu. 13. 8. and cap. 17. 8. If hee could neuer seduce any of Gods elect it is then impossible for any to seduce them and so their first euasion is but false for the second euasion that the elect Saints of God cannot bee finally seduced I willingly admit but that they may bee totally seduced notwithstanding that I shall deny For first if they may be seduced totally for a time then the words and sense of the place are not so fully satisfied For he that is totally deceiued is deceiued and so not impossible to bee deceiued as the words and sense import him for to bee Secondly hee that may be deceiued totally may bee deceiued finally to and so both finally and totally which will quite falsifie and delude this Scripture and therefore if it be impossible for the elect Saints of God to bee finally seduced it must be likewise impossible for them to be totally seduced to Lastly the sense and scope of this Scripture and the very litterall words doe fully implie and affirme that they can neither finally nor totally bee seduced and therefore wee must giue these Scriptures their full and perfect sense and meaning and imply them to an impossibilitie of a totall as well as of a finall seducement If you obiect that the Saints of God are oft-times deceiued and seduced I answer that they are oft-times deceiued but yet not seduced they may fall into diuers petty errors in religion but yet they alwayes hold the maine and fundamentall truths 1 Cor. 3. 11. vers 16. and so this Argument standeth good and firme Twelfthly the true regenerate Saints of God they cannot choose but alwayes feare obey serue the Lord and doe his will they cannot doe the euill that they would neither can they sinne vnto death From whence this twelfth Argument will arise Those that cannot choose but alwayes feare obey serue the Lord and doe his will those that cannot doe the euill that they would and those that cannot sinne vnto death it is impossible for them either finally or totally to fall from grace But all those who are once truly regenerated and ingrafted into Christ they cannot choose but alwayes feare obey serue the Lord and doe his will God hath giuen them one heart and one way that they may feare him for euer Ier. 32. 39. God doth put his Spirit into them and cause them to walkâ—… in his statutes and they shall keepâ—… his indgements and doe thâ—…m Ezech. 36. 27. If they should at any time resolue with Ierâ—…miah that they will not make mention of the Lord nor speake any more in his 〈◊〉 his â—…d which is written 〈◊〉 ingranâ—…n in their hearts will bâ—… 〈◊〉 a burning fire shut vp in theis bones it will make theâ—… weâ—…rie of for bearing and they cannot stay but they must presently both speake it and doe it to Ier.
more death hath no more dominion ouer it Iohn 11. 25 26. and Rom. 6. 9. 10. 11. 14. it is a seed that proceeds from the very power of God and of the holy Ghost Rom. 15 13. 1 Cor. 2. 5. it is wrought in vs by the selfesame almighty power of God which raised vp Iesus Christ from the dead and set him at the right hand of God in heauenly places Ephes. 1. 19. 20. and cap. 3. 20. therefore it cannot bee vanquished or destroyed by all the power and strength of sinne or Sathan the gates of hell cannot preuaile against it Math. 16. 18. this power and grace of Christ in vs is sufficient for vs it is stronger then sinne or Sathan it is able to vanquish and subdue them and to treade and bruise them vnder our feet 2 Cor. 10. 4. 5. cap. 12. 9 10. Rom. 16. 20. Ephes. 6. 16. 1 Iohn 4. 4. and cap. 5. 4 5. No sinne that the Saints of God commit doth vtterly destroy and roote this seede of Grace out of their hearts it still abides within them and therefore they neuer sinne so farre as to put themselues into the state of damnation or to fall wholly or totally from the state of grace Hee who amidst the very greatest of his sinnes doth retaine the very habit and seed of grace within him it is certaine that he falls not wholly from the state of grace for for any man to fall totally from the state of grace and yet to retaine the very habit and seed of grace within him still is a plaine and manifest contradiction But the true regenerate Saints of God and such as are truly borne of God euen amidst the very greatest of their sinnes doe still retaine the habit and the seed of grace within them as is euident by the premises therefore it is certaine that they fall not wholly from the state of grace by these their sinnes Thirdly a true regenerate man can neuer sinne so farre as to fall totally from grace and to put himselfe into a state of death and damnation because he neuer sinnes so farre as to make himselfe a slaue or seruant vnto sinne though sinne be in him yet it is in him as a tyrant and a rebell not a King or a friend it rules and reignes not in him he obeyes it not in the lusts thereof he neuer yeelds vp himselfe as a seruant or a subject to it Rom. 6. 12. to 23. 2 Pet. 2. 19. Iohn 8. 34. though he walkes after the slesh or rather is drawne violently after the flesh sometimes yet he wars not after the flesh 2 Cor. 10. 3. hee is so farre from warring after it that he alwaies wars and fights against it the very sinne and euill which he doth commit is the sinne and euill which hee would not doe Rom. 7. 15. to the end and Gal. 5. 17. hee neuer sinnes with a full intire compleate resolued and deliberate will he neuer yeelds a full and perfect assent vnto his sinne there is a reluctancie reuitancie dislike and hatred of it in his soule and it his inner man and therefore he neuer sinnes so farre as to cast himselfe wholly downe from the state of grace and to put himselfe into the state of death and damnation Fourthly Regenerate men they neuer sinne so far as to fall totally from the state of grace no not for a time because they neuer sinne so farre as to seuere and cut off themselues from Christ. Those who euen then when as they do commit sinne and whiles they haue the remainders of the old man and of the body of sinne continuing in them continue still in Christ it is certaine that they are in the state of life and grace and not in the state of death and dà mnation because he that is in Christ the spring and fountaine of all grace and life hath grace and life within him and he is wholly freed from the law of sinne and death Iohn 5. 24. 1 Iohn 5. 12. and Rom. 8. 2. But the true regenerate Saints of God euen then when as they doe commit sinne and whiles they haue the remainders of the old man and of the body of sinne continuing in them continue still in Christ as is euident by Rom. 7. 15. to the end compared with Rom. 8. 1 2. where Paul making mention of that perpetuall combate which is betweene the flesh and the spirit in euery true regenerate man who did with their minde serue the law of God but with the flesh the law of sinne he concludes it with this Corollarie or inference There is therefore now no condemnation to those who are in Christ Jesus who walke not after the flesh but after the spirit for though there be much sinne and corruption in them yet the law of the Spirit of life hath made them free from the law of sinne and death There is now no condemnation to them euen now whiles there is much sinne and corruption in them because they striue against this sinne and corruption they hate it and are grieued vnder it they obey and serue it not because there is an inner man a regenerate and sanctified part within them which God doth most respect which is alwaies grapling and contending with those corruptions and because they are still in Christ who hath freed them from the law of finne and death Therefore because the regenerate Saints of God euen then when as they doe commit siâ—…ne and whiles their corruptions are hanging on them are still in Christ Therefore it is certaine that they are in the state of life and grace and not in the state of death and damnation Fiftly the true regenerate Saints of God when as they commit auy grosse and knowne sinne euen before their actuall and particular repentance for it are still in the state of life and grace and not in the state of death and damnation because they are still the elected Saints and the adopted sonnes of God and their names are still inrolled in the book of Life Those who are still the elected and adopted sons of God and haue their names inrolled in the Booke of Life it is certaine that they are alwaies in the state of grace and life and not in the state of death and damnation because their election and adoption they are altogether immutable they cannot be altered or changed no more then God himselfe But all those who are once truly regenerated and ingrafted into Christ they are still the elected and adopted sonnes of God and their names are alwayes inrolled in the booke of Life Rom. 8. 29. 30. Ephes. 1. 3 4 5. Luke 10. 20. Phil. 4. 3. Heb. 12. 13. Reu. 13. 18. and infinite other places Therefore it is certaine that they are alwayes in the state of grace and life and not in the state of death and damnation yea euen then when as they lie in any grosse scandalous and knowne sin without any particular and actuall repentance Sixtly the true regenerate Saintâ—… of God