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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

place being quite repugnant to the very words and scope of the place and all the arguments which you can truly collect from hence being meere Nonsequiturs and inconsequencies and nothing to the purpose I will here shake hands with this text and Argument and proceed to some others The sixth Argument that may bee made against me is that of Phil. 2. 12. Worke out your saluation with feare and trembling The regenerate Saints of God must worke out their owne s●…luation with feare and trembling therefore they may fall from grace For if they might not fall from grace they had no cause to feare and tremble thus For answer here vnto I shall deny the argument for the inconsequencie of it True it is that a true Saint of God may feare and tremble yea and he ought to do it yet it followes not that therefore hee may fall from grace You must know therefore that there is a double feare of God the one a seruile feare or a feare of hell and of Gods judgements a feare of God as hee is a just and vpright judge which feare can neuer stand with the truth of grace loue but is alwaies swallowed vp and cast out of men by the synceritie and truth of grace and loue as it appeares by Rom. 8. 15. 1 Iohn 4. 17. 18. Luke 1. 74. 75. Psa. 27. 1. Psa. 46. 1. to 8. Heb. 13. 6. and 2 Tim. 1. 7. This feare therefore being incompatible with the truth of grace and loue and being cast out of the hearts of of all the Saints of God who haue receiued the spirit of grace and adoption is not the feare which Paul intendeth in this place Besides this there is another kinde of feare of which all the true Saints of God are made partakers to wit a religious godly deuout and filiall feare proceeding from the due consideration of the holinesse the glory the maiestie omnipotencie omnipresence and gratious goodnesse of God from the consciousnesse of our owne basenesse emptinesse vilenesse and ●…nabilitie to doe his will where by we stand in awe of God and are afraid to commit any sinne which may offend and greiue him out of that loue and holy reuerence which wee owe vnto him because hee is our gratious God and louing Father and not because wee feare that hee will vtterly disinherit and cast vs off for these our sins This is the feare which is here injoyned and this feare is alwaies accompanied with faith with loue with joy and perseuerance and it is the chiefest meanes a to keepe men from falling from the state of grace For first this filiall reuerent and godly feare it keepes men from committing sinne it makes men for to stand in awe of God and not to sinne against him Psal. 4 4. Prou. 3. 7. cap. 8. 13. cap. 14. 2 16 26 27. cap. 16. 6. cap. 19. 23. Secondly it keepes men from d●…parting from the Lord. Ier. 32. 40. I will put my feare in their hearts that they shall not depart from me Thirdly it makes men for to cast themselues wholly into the armes of God and Iesus Christ it makes men for to trust perfectly in God and to chuse him for their onely portion their onely refuge stay and prop. So that this feare of God is the onely preseruatiue and antidote against Apostacie and falling away from grace Now that this is the feare which is here intended it is plaine and euident First by the words themselues Worke out your saluation with feare and trembling what for feare of falling away from grace no such matter for it is God that worketh in you both the will and the deede of his good pleasure They must feare and tremble not because they may fall from grace but because they haue to doe with God whose presence whose loue and goodnesse whose maiestie and greatnesse whose purity and holinesse are all exceeding dreadfull and terrible and require much reuerence much awe and godly feare from such as are to deale with him especially in such weighty matters as concerne their soules Secondly it is euident by paralelling this place with some other Scriptures that expound it as Psal. 2. 10. Serue the Lord with feare and reioyce with trembling Ioy and trembling can neuer stand together if you take trembling for a ●…lauish feare or a feare of falling away from grace So Psal. 4. 4. stand in awe and sinne not Psal. 33. 8. Let all the earth feare the Lord let all the inhabitants of the world stand in awe of him Psal. 34. 7. O feare the Lord yee his Saints for there is no want to them that feare him Psal. 5. 7. I will come into thy house in the multitude of thy mercies and in thy feare will I worship towards thine holy Temple Psal. 89. 7. God is greatly to be feared in the assemblie of the Saints and to bee had in reuerence of all them that are about him Ier. 5. 22. Feare yee not mee saith the Lord Will yee not tremble at my presence c and Hosea 3. 3. They shall feare the Lord and his goodnesse in the latter daies which places being compared with this of the Apostle proue that this feare which hee intendeth is onely a filiall and louing feare of not offending God and not a feare of falling away from grace that of Heb. 12. 28. will iully cleare it Wherfore we receiuing a kingdome which cannot be moued let vs haue grace whereby we may serue God acceptablie with reuerence and godly feare for our God is a consuming fire The place is worth the obseruing The Saints o●… God haue receiued such a kingdome which cannot bee moued and yet they must serue God with reuerence and godly feare But is this feare a feare of loosing their kingdome and graces no they are so firme and sure that they neede not feare the losse of them they are a kingdome which cannot bee moued What is it then that they must thus reuerence and feare it is onely the glory the maiestie and almighty power of God they must serue God acceptablie with reuerence and godly feare because that hee is a consuming fire So that this place being onely meant of a religious godly deuout and filiall feare which is the chiefest preseruatiue against Apostacie it makes not for you but against you The seuenth objection that may be made against mee is this The true regenerate Saints of God may bee led away with the error of the wicked and fall from their owne stedfastnesse 2 Pet. 3. 17. Therefore they may fall from the state of grace I answer that the Antecedent is false and not warranted by this place of Peter which I shall manifest and proue by these subsequent and insuing reasons First because this place of Peter is nothing else but a meere exhortation to vigilancie and circumspection for feare of being seduced by Heretickes and false teachers You therefore my brethren saith the Apostle seeing that you know these things

Iohn 14. 16 17. Math. 28. 20. they leaue no roome for inmates especially for Sathan and vncleane spirits therefore these men here were not regenerated and truly sanctified Thirdly the vncleane spirit and his companions they enter in and dwell in these men here but this they neuer doe in the regenerate Saints of God For God hath hedged them about so that the diuell cannot come neere to touch them much lesse to dwell within them without Gods speciall permission Iob 1. 10. Math. 8. 31 32. They are armed with the whole armour of God so that the diuell cannot 〈◊〉 though hee assalt them Ephes. 6. 10 they keepe themselues and that wicked one toucheth them not 1 Iohn 5. 18. Therefore this place cannot bee vnderstood of true regenerate men Lastly the end of all regenerate men is farre better then their beginning their latter fruites are more and better then their first Psal. 92. 13 14 Numbers 23. 10. Rom. 6. 22. 1 Pet. 1. 9. Reu. 2. 19. Psal. 37. 37. But the end of those whom Christ speakes of here is like to theirs in the 2 Pet. 2. 21●… it is 〈◊〉 their beginning therefore this Scripture cannot bee intended of godly and regenerate Christians but of hypocrites and wicked men and so it makes not any thing for your purpose If you object that they were swept and garnished therefore they were sanctified I answer that the text saith that they were empris swept and garnished Wherefore this place cannot be intended that they were garnished adorned and purified with the graces of Gods Spirit for then they had not beene empty then they had not beene fit to entertaine such vncleane and filthy spirits which cannot dwell but in polluted hearts and soules So that the meaning of these words is this that they were empty and voide of Christ and of the gifts and graces of his spirit that they were swept and garnished not with graces but with sinnes and vices the best ornaments of the Diuils tabernacle and those in which hee most of all delights Thus you see that this place on which our opposites doe much relie makes nothing at all against mee and comes not home vnto the point in question The fifth argument which may bee produced against me is collected from Iohn 5. 2. to the 11. and it is this If the regenerate Saints of God who are once ingrafted into Christ may not abide in Christ if they may beare no fruite and so be cast out into the fire to be burned then they may finally and totally fall from grace But the true regenerate Saints of God may not abide in Christ they may beare no fruite and so they may bee cast out into the fire to be burned for the words of Saint Iohn are Euery branch in mee that beareth not fruite hee taketh away Abide in me and I in you as the branch cannot beare fruite of it selfe 〈◊〉 ●…ide in the vine no more can yee except yee abide in mee If a man abide not in mee hee is cast forth as a branch and is withered and men gather them and cast them into the fire and they are burned If you abide in mee and my words abide in you you shall aske what you will and it shall bee done vnto you Which words do proue the Minor proopsition Therfore the true regenerate Saints of God may fall finally and totally from grace To this I answer that the Minor proposition is false and is not warranted by this place of Iohn For first you may perceiue two sorts of branches of which this Scrip-ture maketh mention First there are dead and withered branches branches which beare no fruite at all brances which haue a name they liue and yet are dead as the Church of Sardis was Reu. 3. 1. These branches though they made a shew of life vnto the world yet they had neuer any true and spirituall life and sap within them they neuer brought forth fruite and therefore they were neuer truly ingrafted into Christ. If a grift bee put into a stocke if it draw no sap no life and nourishment from the stocke if it grow not or if it beare no fruit but withereth away no man will euer say that this grift was well truly ingrafted into the stock so it is with those that are ingrafted into Christ if they grow and spring not or if they beare no fruite they were alwaies but dead branches they had no spirituall life within them they were neuer truly ingrafted into him Now of these branches Saint Iohn affirmes that they shall be cast out and withered that they shall be taken away and cast into the fire to be burned Secondly there are fruitfull and liuely branches which the Apostle opposeth to these other branches verse 2. and of these hee there affirmeth that his Father purgeth them that they may bring forth more fruite these branches they flourish like the palme tree and grow like a cedar in lebanon they flourish in the Courts of God they still bring forth fruite in old age they shall bee fat and flourishing Psal. 92 12 13 14. They neuer wither like these other branches neither doe they cease from yeelding fruit but they bring forth their fruite in their season and their leafe doth not wither nor fall away Psal. 1. 3. and Ier. 17. 8. So that this place of the Apostle is no more in substance but this hypocrites which were neuer the true liuing and fruitfull branches of Iesus Christ they shall wither and bee cut downe and cast into the fire for their vnfruitfulnesse like those trees that Iohn Baptist speakes of Math. 3. 10. and like the fruitlesse figge tree Math 21. 19. Luke 13. 6. to 10. But those that are the true and liuing branches of Iesus Christ they shall alwaies grow and flourish and bring forth more fruite continually their last workes shall be more then their first Psal 92. 12 13. Reu. 2. 19. Therefore this place makes wholly against you and not for you it warrants not your Minor proposition to bee true but proues it to bee false Secondly I answer that this Scripture here is not meant onely of the regenerate Saints of God but of the whole militant Church of God comprehending both the good and bad as appeares by the first verse of the chapter I am the true vine saith Christ and my Eather is the husband-man c. Now you know that the Church of God which is militant on the earth is compared to a vineyard and to a vine in diuers places of Scripture as Psal. 80. 〈◊〉 to 16. Isai. 5. 1. to 8. cap. 27. 2. 3. Math. 21. 33. to 42. and other places as it is in other places compared to a net which hath good and bad fish in it to a field which had tares as well as corne to a floore which hath chaffe as well as wheate and pure corne and to an house which hath vessells of honor and dishonor in it So

that the proper meaning of this place is onely this that in the militant Church of God there are two sorts of Christians some there are that are members and branches of Christ in outward shew and profession onely but not in truth these God the Father will cut off as dead rotten and fruitlesse members and he will cast them into hell fire to be burned because they do not abide in him bring forth fruit Others there are that are the true members and the liuing branches of Christ bringing forth much fruite those God the Father will bee alwaies purging that they may bring forth more fruite but yet not by their owne strength and vertue but by that sappe and nourishment which they receiue from Christ all therefore that you can collect from hence is only this That hypocrites and the dead branches of Iesus Christ may fall from grace and perish which no man will deny Yea but you will obiect that here are two words in the text which doe strongly imply that the true branches of Iesus Christ may bee broken off from him may become vnfruitfull and so be cast into the fire to wit this word ●…xcept and this word if which are both conditionall words I answer that neither of these words imply the thing which you intend For first this word except in this place of Iohn is a word of causality and not of condition As the branch cannot beare fruite of itselfe except it abide in the vine no more can yee except yee abide in mee our abiding in Christ is not a condition but a cause of bearing fruite that which makes vs fruitfull in good workes is our abiding in Christ is the only substance and summe of these words and so you can collect no necessary consequence which makes against me from them All the argument which this sentence yeelds you is but this No regenerate man can beare any fruite except he●… abide in Christ therefore such as are once truly regenerated and ingrafted into Christ may fall from grace which is a meere 〈◊〉 Secondly for this word if I answer that it doth necessarilie imply that the true branches of Iesus Christ may be broken off withered and cast into the fire Consider but the words themselues and you shall finde it so If any man abide not in me he is cast forth as a branch and withered If yee abide in me and my words abide in you you shall aske what you will and it shall be done vnto you What now will your arguments from these words bee surely no more but this If anyman abide not in Christ he is cast forth as a branch and withered therefore regenerate men may fall from grace If any man abide in Christ all his prayers shall be granted therefore regenerate men may fall from grace Who but franticke and distracted men would produce such arguments as these Yea but there is a great deale of profound matter in the white of an egge there is much included in these conditionall words which euery mans vnderstanding is not able to fathom these conditionall speeches must needes imply possibilitie of falling from grace else to what purpose are they vsed I answer Not to proue that regenerate men might fall from grace this was neuer Christs meaning in this place it is but your wrested strained and forced collection For the only end wherefore Christ did speake those words was onely to incourage and stirre vp his Disciples and his Saints to fruitfulnesse in good workes which he doth by these two seuerall meanes First by declaring vnto them the way and meanes by which they might be fruitfull and that is by continuing and abiding in him Secondly by propounding some certaine motiues to them to stirre them vp to fruitfulnesse which are of two sorts The first taken from the danger of vnfruitfulnesse euery branch in mee that beareth not fruite my Father taketh away and he is cast forth and withered Secondly From the aduantage and the great commoditie of fruitfulnesse in good workes both in respect of themselues and in respect of God In respect of themselues it would cause God to giue them a gratious answer to all their prayers and requests to him it would preserue and continue the loue of Christ to them and it would fill them full of joy In respect of God God should bee glorified by their fruitfulnesse in good workes This then being the onely end and scope of Christs words in this place to stirre vp his Disciples and to prouoke them to fruitfulnesse in good workes if you take the words as they are spoken and as Christ intended them then they make not for you at all then your conclusion and argument from them must be this Christ doth prouoke and stirre vp regenerate men and such as are his members to fruitfulnesse in good workes therefore they may fall from grace a ridiculous and absurde inconsequence To conclude all I say that the true branches of Iesus Christ can neuer fall from grace nor yet depart from Christ. First because Christ himselfe hath chosen them and ordained them that they should goe and bring forth fruite and that their fruite should remaine Iohn 15. 16. Secondly because Christ and the holy Ghost will alwayes liue dwell and abide within them Iohn 15. 3. cap. 14. 16 17. Ephes. 3. 17. Gal. 2 20. Math. 28. 20. 1 Iohn 4. 15. and cap. 5. 10. 20. Thirdly because that Christ doth loue them in the same manner as his Father loueth him Iohn 15. 9. Now Gods loue to Christ is perpetuall and neuer ends therefore Christs loue to them must bee perpetuall to and so Christ cannot but abide in them and they in him Fourthly because the true branches of Iesus Christ cannot bring forth ill fruite Math. 7. 18. they cannot fade nor wither they cannot cease from yeelding fruite Psal. 1. 3. Ier. 17 8. Fiftly because the feare of God is in their hearts that they shall not depart from Christ Ier. 32. 40. Sixtly because Christ hath prayed to his Father for them to keepe them through his owne name that so they might be in him and hee in them Iohn 17. 11. 23. That is as Athana●…us expounds it that the grace of his Spirit might remaine irreuocable and immouable in his Disciples that that which was granted to the Sonne by nature to bee in the Father might be granted 〈◊〉 vnto vs by the Spirit which when Paul knew who saith he shall separate vs from the loue of Christ for the gifts and calling of God are without repentance Lastly because Christ spake these very words which you object to this only end that his ioy might remaine in his Disciples and that their ioy might be full Iohn 15. 11. n●…ither of which could be if that the true members of Iesus Christ might fall quite away from grace For then Christ could haue no joy in them nor they no ioy and comfort in him Therefore your collection from this