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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10194	The perpetuitie of a regenerate mans estate VVherein 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.	Prynne, William, 1600-1669.	1626 (1626)	STC 20471; ESTC S115319	355,787	462

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 ●…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 C●…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 i●…o Arguments drawne from the dangerous consequencies which would arise from the contrary position which

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 t●…uly r●…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 conuersation●… are in heaue●… 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 a●…d bel●…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 So●…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 h●…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 th●…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 gi●…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 ●…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 li●…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 bl●… him 〈◊〉 of the Booke of life rather then the Israelites should b●… 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. Whosoeu●…r hath sinned against me him will I blo●… 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 their●… 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 ver●…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 H●… that is written in that booke of li●…e wherein the righteous are recorded can 〈◊〉 bee blo●…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 li●…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 Proph●…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 ●…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 impos●…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 walk●… in his statutes and they shall keep●… his indgements and doe th●…m Ezech. 36. 27. If they should at any time resolue with Ier●…miah that they will not make mention of the Lord nor speake any more in his 〈◊〉 his ●…d which is written 〈◊〉 ingran●…n in their hearts will b●… 〈◊〉 a burning fire shut vp in theis bones it will make the●… we●…rie of for bearing and they cannot stay but they must presently both speake it and doe it to Ier.

peccat pro eo scilicet quod non imputatur ei peccatum generatio coelestis etiam in hac parte conseruat illum Data sunt signa quaedā et indicia manifesta salutis vt indubitabile sit eum esse de numero electorū in quo ea signa permanserint Propter hoc inquam quos praesciuit Deus ●…t praedestinauit conformes fieri imagini filij sui vt quibus certitudinem negat causa sollicidinis vel fiduciam praestat causa consolationis So in his tracte de gratia et liberio arbitrio Neque enim hic possumus pen●…tus esse sine peccato et miseria possumus tamen gratia iuuante nec peccato superari nec miseria Qaunquā tamen scriptura loquatur Omne quod natūest ex Deo non peccat Sed hoc dictū est de praedestinatis ad vitā nō quod omninò nō peccant sed quod peccatū ipsis nō imputetur quod vel punitur condigna paenitentia vel incharitate absconditur So in his booke de Natura et dignitate amoris diuini c. 6. Itaque quisquis ille est sicut dicit beatus Iohannes secundū hoc quod natus est ex Deo id est secundū interitoris hominis rationem in tantum non peccat in quantū peccatū quod corpus mortis foris operatur odit potius quam approbat semine spiritualis natiuit at is quod ex Deo natus est eum interius conseruante Quod etsi interim aliquandò incursu peccati laeditur et attenditur radice tamen charitatis in altum defixa non perit Imò statim saecundius et viuacius conualescit in spem boni fructus et surgit Sic enim dicit beatus Ioannes Omnis qui natus est ex Deo peccatum non facit quoniam semen ipsius in eo manet et non potest peccare quia ex Deo natus est Notanda vis verborum Non inquit peccatum facit quod patitur potius quā facit qui natus est ex Deo et non potest peccare perseuerando scilicet in peccato dū legi Dei cū mente seruit etiam carnē festinat subigere quae tentatione et peccato incurrente legi peccati videbatur seruire Petrus cum peccauit charitatem non amisit quia peccauit potius in veritatem quam in charitatem cum se nō esse mentitus esset in re cuius totus erat in corde Ideoque negationem falsitatis continuò lachrymis lauit veritas charitatis Sic et David cum peccauit charitatem non perdidit sed obstupuit quodammodo in eo charitas ad vehementem tentationis ictū et charitatis in eo nequaquam facta est abolitio sed quasi quaedam soporatio quae mox ad vocem arguentis prophetae euigilauit continuò in illam ardentissimae charitatis confessionem erupit peccaui Domino et continuò audire meruit Dominus transtulit à te peccatum tuum non morieris And to conclude in his booke de Tripl coherent vinculo c. his words are these Nouit Dominus qui sunt eius et propositum Dei manet immobile etsi horrendorum criminū nota David inuritur etsi Maria Magdalene septem daemonjjs cumulatur etsi princeps Apostorum in profundum negationis barathrum submergitur non est tamen qui de manu Dei possit eruere Thus is this Father fully for vs though some would wrest and scrue him to the contrary See more of this Sermo 61 in Cantica Sermo de duplici baptsmate c. and Sermo de fragmentis septem Misericordiarum Bradwardyn Bradwardyn our owne Countriman sometime Arch-bishop of Canterbury in the raigne of King Edward the third who was stiled the profound Doctor of his time and as Thomas of Walsingbam relates it departed this life in the yeare of our Lord 1350 concurreth in opinion and judgment with vs. For in his first booke de Causa Dei cap 23. he proues Quod tam sci●…ntia Dei quam voluntas eius est omninò immutabilis and from thence he infers this fifth Corolarie Quod omne saluandum aut damnandum praemiandum vel puniendum sub quocunque gradu voluit ab aeterno saluari vel damnari praemiari similiter vel puniri sub eodem gradu praecise et hoc nedum voluntate conditionall aut indeterminata sed it a absoluta et determinata sicut vult in praesenti vel finali iudicio aut post valet which is the very ground and basis of the constant and finall perseuerance of the Saints So in his 2. booke de Causa Dei cap. 5. 6. hee proues that no man can ouercome the least temptation without the speciall ayde and assistance of God and with all hee certifieth vs. Quod auxilium Dei speciale posse tentationem aliquam superare est voluntas eius inuicta So cap. 8. hee declares what perseuerance is and proues it to be the gift of God et quod nullus viator quantacu●…que gratia creata subnixus solius liberi arbitrij viribus vel etiàm cum adiutorio gratiae possit perseuerare finaliter vel per aliquod tempus omninò sine aliquo Dei auxilio speciali cap 11 hee proues Quod perseuerantia non est aliquod donūm Dei creatum à charitate et gratia realitèr differens et distinctum but that it is alwaies an adjunct and concomitant of true grace cap. 13. he proues Quod illud auxilium sine quo nullus perseuerat et per quod quilibet perseuerat est spiritus sancti diuina bonitas et voluntas et quod Deus dat voluntatem et po●…estatem perseuerandi sanctis suis and cap. 14. he proues Quod perseuerantia gratis detur à Deo et non meritis comparetur In all which chapters if you will take the paines to reade them you shall finde him fully for to act our parts and to produce such Scriptures and sentences from the Fathers in which he was very well read as make vndeniable for this our present assertion Councells To these authorities sayings of the Fathers I may adde that of the Councell of Miliuitan can 3 4. Where in these 2. Cannons with diuers others were concluded vpon against Pelagius and his followers Item placuit vt quicunque dixerit gratiam D●… in qua iustificamur per Iesum Christum Dominum nostrum ad solum remissionē peccatorum valere quae iam commissa sunt non etiam ad adiutorium vt non committantur anathema sit Item quisque dixerit eandem gratiam Dei per Iesum Christum Dominum nostrum propter hoc tantum nos adiuuare ad non peccandum quia per ipsam nobis reuelatur et aperitur intelligentia mandatorum vt sciamus quid appetere quid vitare debeamus non autem per illam nobis praestari vt quod faciendum cognouerimus etiā facere diligamus atque valeamus anathema sit Cum enim dicat Apostolus scientia inflat charitas verò