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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

t●…ese things that are of a ●…ding and corruptible nature though they had alwayes food to nourish and to feed them yet they would come to ruine and haue an end as wee may see in men beasts and plants let them haue all things necessary to p●…eserue and keepe them in life and being yet they die and perish because they are of a corruptible and mortall nature But those things that are of an immortall nature though they require food to nourish and preserue them they cannot die nor yet decay and peresh if they haue food and meanes to nourish and preserue them not because the food preserues them but because they are of an incorruptible and immortall nature it is not the food and nourishment but the very nature and essence of the things themselues that makes them immortall and incorruptible Secondly I answer That grace and the food which should preserue and keepe it are inseparable and they can neuer bee disioyned one from the other Where euer God giues true and sauing grace there he giues all other things that are requisite and necessarie to preserue it God neuer giues men Christ but he do●…h together with him freely giue them all things Rom 8. 32. Hee neuer giues grace and spirituall life to any but hee doth likewise giue them all things ●…ppertaining vnto life and godlinesse 2 Pet. 1. 3. Therfore if the seed and habit of true and sauing grace being inseparable from the meanes of Grace which should preserue them though they require meanes for to preserue and nourish them may be of a perpetuall incorruptible and immortall nature Thirdly I answer that all the holy duties which wee doe and all the meanes of grace the which we doe inioy doe not giue an efficacie and strength to grace of themselues but it is grace that giues the efficacie and vertue vnto them For where there is no grace at all there can bee no good vse of the meanes of grace nor no good and profitable performance of holy duties Grace giues an efficacy to the meanes of grace through the blessing and assistance of the God of grace and holy dutyes giue not a being or an essence to the habit and seed of Grace but grace giues an essence and a being vnto them so that they doe not preserue grace but grace them True it is that grace without the workes of grace is dead euen as a tree that beares no leaues nor fruite is dead but yet those workes and fruites of grace and this vsing of the meanes of grace doe not so much preserue and nourish grace as grace doth preserue and nourish them euen as the fruits and leaues giue not a being and preseruation to the tree but the tree giues a being and a preseruation vnto them And therefore seeing the efficacie and vse of the meanes of grace doe depend more vpon grace then grace it selfe doth vpon them therefore though these means of grace are requisite and necessary to preserue grace yet it followes not thereupon that grace is not of a perpetuall and immortall nature Fourthly I answer that grace is an infused habit created and produced in our hearts and soules by the holy Ghost himselfe so that though it bee inlarged and increased by vsing of the meanes of grace yet it depends not wholly vpon these meanes neither can it bee vtterly extinguished and lost for want of vsing them Habits that are meerely acquisite and haue their being and their rise from actions may vtterly be lost and discontinued for want of actions to preserue them because they may bee dissolued in the same manner as they were first acquired they were gotten by actions and therefore they may be lost for want of actions But habits which are not got by action but are infused into men as grace is cannot bee lost for want of actions and therefore they are not preserued by actions only and the outward meanes of grace but by vnion and coniunction with him that did infuse them Now all the true and sauing graces which we haue they come from our vnion and coniunction with Iesus Christ our head and from his fulnesse wee do●… recei●… grace for grace Iohn 1. 16. Eph. 1. 22. 23. cap. 2. 21 22 cap. 4 13. 15. 16. and Col. 2. 7. 19. Suppose then that a man were v●…terly depriued of all the outward meanes of Grace and of all those helpes which should increase nourish and preserue his graces yet his graces should neuer fail nor yet decay because that he is still vnited and ●…onjoyned vnto Christ who like a liuing bountifull and gratious head doth alwayes convey abundance of spirituall life and grace to all his true and liuing members euen when all outward helpes aud meanes of Grace doe faile them So that these outward meanes of Grace they are not necessarily and simply required to the being and existence of grace but only to the better being and existence of it and therefore grace though it require outward meanes and helps for to nourish and preserue it for it s better being and existence yet it proues not that it is not of an incorruptible and perpetuall nature because it requires them not alwayes as simply necessarie for its being and existence Lastly I answer that the outward meanes of Grace and the practice of holy duties doe not nourish and preserue our graces in v●… immediatly but mediately and secundarily by preseruing our vnion and conjunction with Christ and with the holy Ghost and by drawing of vs neerer vnto them The outward meanes of Grace may be said to preserue and nourish Grace in the same manner as the meate wee eate may bee said to preserue and nourish our soules not immediatly but mediatly and therefore this objection makes nothing at all against the perpetuitie and immortality of true and sauing Grace If now you object in the third place that Grace doth not alwayes grow and increase and therfore it is not of a growing and increasing nature I answer that the Argument followes not If a man should argue thus Trees doe not alwayes grow especially in Winter therefore they are not of a growing nature Or men doe not alwayes vs●… reason therefore they are no reasonable creatures this were an absurd and idle argument your argument is the same in substance Grace doth not alwayes grow and increase therefore it is not of a growing and increasing nature and therefore it followes not But to answer punctually to this your Argument Grace in it selfe is alwayes of a growing and increasing nature though by reason of some outward lets and impediments it doth not alwayes grow and increase The reason why good Christians doe not alwayes grow and increase in grace but oft-times stand at a stay and perhaps goe backwards to is not from any defect in Grace which would alwayes spring and grow but in Christians themselues who hinder and suppresse this growth Grace doth alwayes grow and increase if there bee no strong lets and impediments

a worthy argument I promise you Fourthly these words are spoken indefinitely to all but principally to such as were not yet conuerted and ingrafted into Christ as appeares by the conclusion of the second Homilie and they are but an exhortation to moue men to come in and obey God therefore they proue nothing against vs. Fifthly I say that these words which are cited by you are intended onely of hypocrites and barren Christians and such as haue but a dead faith which as the first Homilie of faith saith is no faith neither is it properly called faith For they are spoken of the vnfruitefull vyneard and of such as are barren in good workes of such as wholly neglect Gods seruice and order not their liues according to his example and doctrine in the number of which such as haue a true justifying and liuing faith doe neuer come as wee may see by the three Homilies of faith So that your argument from hence can bee but this hypocrites and barren Christians may fall finally and totally from grace therefore the true regenerate Saints of God may doe so too which is a grosse Nonsequitur Yea but Mr. Mountague obiects that those in the first Homilie are such as truly beleiue and such as beholding the face of Gods mercy in Iesus Christ are transformed into the same image c. I answere that it is true that they are called true beleeuers not because they haue any true justifying and sauing faith within them but because they are visible members of a true visible Church and haue a true historicall faith beleeuing the Scriptures to bee true they are such as beleiue the Gospell to be true which if they behold it as they ought to doe I pray marke this parenthesis which you haue purposely and cunningly omitted will transforme them into his image and make them partakers of his heauenly light and of his holy Spirit c which parenthesis implies that those true beleiuers so stiled here did not behold the Gospell and the face of Gods mercy in Iesus Christ and so they were not true beleeuers nor yet partakers of the Image of Christ and of the holy Ghost as they might haue beene had they beheld them as they ought So that the genuine sence of the words is onely this All those that are planted in the visible Church of God and haue the powerfull offer of Christ vnto them in the Gospell which is able to regenerate them and to make them partakers of the holy Ghost if they make a good vse of it if they neglect this Gospell and walke vnworthy of it God will surely depriue them of it What is this to true beleeuers to true regenerate men which haue bin transformed into the image of Christ by the Gospell what is this to a totall and finall fall from the true and sauing state of grace Secondly it is euident that these words are not spoken of such as are truly regenerated and made the sonnes of God for it is said of them that if they behold the face of God in Iesus Christ in the Gospell as they ought to doe it will fashion them in all goodnesse requisite to the children of God which words proue that these here meant are such as had not that goodnesse which is requisite to the children of God and therefore they are not the children of God Lastly the conclusion of this Homilie which followes vpon these words proues that those here spoken of are only such as liueing in the Church become notoriously vitious selling themselues ouer vnto sinne and that they were such as neuer were truly regenerated Lastly admit that those here meant were true beleeuers and such as had the grace of true and sauing faith within them yet the Homilie saith not that these do finally or totally fall from grace all it saith of them is this That God will beginne to forsake them and that ●…ee will take his word from them if they doe neglect it this God may doe he may beginne to forsake them and yet not vtterly forsake them hee may take away his word and yet not take away their faith and other sauing and habituall graces from them and therefore racke these words to the vtmost they will not proue that the true regenerate Saints of God do either finally or totally fall from grace As for the words of the second Homilie they are only spoken of hypocrites and wicked men not of the true regenerate Saints of God which appeares First because they are spoken of the barren and fruitlesse vyneard of such Christians onely as beare noe fruites now the true regenerate Saints and such as haue a true and liuing faith are alwaies fruitfull in good workes Ps 1 3. Ps 92 12 13 14. Ier 17 8. Math 3 8 cap 7 17 18 2 Cor 8 7. Ephes 3 18 19. Iohn 15 3 5. Phil 〈◊〉 17. Iames 2 14 18 22 26. this the three Homilies of faith doe likewise teach and those that are barren and vnfruitfull vnder the meanes of grace they are such as haue no true and sauing grace no liuing faith at all as the Scriptures and the Homilies forecited doe declare therefore those in the second Homilie are no true regenerate Saints of God Secondly they are compared vnto Saul aud Iudas aud to all the children of mistrust aud vnbeliefe now Saul and Iudas as I shall proue hereafter and the children of mistrust and vnbeleife were neuer truly sanctified and regenerated therefore neither were these in the Homilie Lastly the whole Homilie proues it which is purposely intended to wicked men planted in the visible Church and to such as were not yet come into ●…st nor regenerated by the Gospell and to no others ●…re is no mention of true regenerate men in the Homilie the substance of the Homilie and the whole summe of it is but this Brethren if you will not now obey the Gospell which is preached vnto you and come into Christ and bring forth fruites worthy of it you shall bee depriued of it and bee cast out of the Church Christ and his spirit shall neuer rule and raigne within you what makes all this to our present purpose sur●…ly nothing at all Yea but saith Mr. Mountague these were truly justified for they w●…re in Christ and continued in him for a time I answere that they were so in outward shew to the eyes of men they were visible members of the visible Church and men could not discouer so farre as to see their hearts therefore in the judgement of men they were in Christ for a time but yet they were neuer truly ingrafted into Christ they had neuer any true life in him they were but like the Church of Sardis Reu 3 1. they had a name they liued and yet were dead they were alwayes dead and barren trees that neuer brought forth liuing and wholesome fruites they were but as Saul and Iudas who were neuer truly sanctified and regenerated as I shall

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

enmitie betweene the seede of the woman and the seede of the serpent it hath beene so Take but the two first borne of the world Caine and Abell for an example Caine hee doth not only hate but slay his brother Abell and wherefore slew he him not for any iniury that hee did vnto him but because his owne workes were euill and his brothers righteous Doth not holy Iob complaine that he was hated and made the very song and byword of the people Doth not holy Dauid complaine almost in euery Psalme that the drunkards made songs vpon him that hee was derided persecuted hated slaundered reuiled and laughed to scorne and all because hee followed the things that were good and pleasing vnto God Doe not all the Prophets complaine that they themselues were hated persecuted reuiled accused slaundered and condemned euen for their grace and holinesse of life and for their prophecying of the truth Doe not they all complaine that in their times the righteous and the vpright Saints of God were pointed and hissed at and made a very prouerbe of disdaine and scorne that they were as signes and wonders in Israell and that such as did depart from euill did but make themselues a prey was not Iesus Christ himselfe the very spring and fountaine of all grace and holinesse though he were guilty of no crime at all though he went about doing good to all and hurt to none though he came to seeke and saue the lost and perishing soules of men hated persecuted slaundered and derided for his grace his goodnesse and his holinesse was he not reported to be a glutton and a wine bibber a deceiuer and impostor a sinner and not of God a man possessed with a deuill and one casting out diuills through Belzebub the Prince of the diuills were not all his glorious and holy Apostles condemned hated persecuted and euery where spoken against were they not accused for turbulent factious and seditious persons for ringleaders of sects and heresies for incendiaries and disturbers of the whole world for hypocrites and deceiues for blasphemous persons and 〈◊〉 to Caesar were they not made a spectacle vnto the world vnto Angells and men were they not dispised buffeted defamed and reuiled were they not made as the very filth of the world and as the dreggs and of scouring of all things Was not this the case of all the Christians in the primitine Church were not they all accused hated persecuted slaundered and condemned as factious and seditious persons as a false idle treacherous and hurtfull kinde of people as enemies to the Gods and to the States and Countries where they liued as vncleane vnchast and adulterous persons as murtherers of infants and the causes of all the mischiefes which did befall the world and that for no other cause at all but this because that they were Christians Was not that holy Father Saint Chrysostome hated persecuted and reuiled by the Cleargie of Constantinople and were not his followers scoffed at by the name of Iohannites and all for their austerity holinesse of life Doth not Saint Cyprian complaine thus of his times Esse iam inter nocentes innoxium crimen est malos quisquis non imitatur offendit that it was accounted a greeuous crime not to be vitious and that men grew angry with such as would not bee as wicked as themselues Doth not Saluian say of his times Si honoratior quispiam religioni se applicuerit illicò honoratus esse desistit vbi enim quis mutauerit vestem mutauit protinus dignitatem Si fuerit sublimis sit despicabilis Sifuerit splendidissimus fit 〈◊〉 Si fuerit totus honoris sit totus iniuriae Peruersa enimsunt et in diuer sum cuncta mutata Si be nus est qui quam quasi malus 〈◊〉 St malus est quasi bonus honoratur Statim vt quis melior esse tentauerit deterioris abiectione calcatur ac per hoc omnes quodammodo mali esse coguntur ne viles habeantur A true Embleme and patterne of our times Haue not all the other Fathers and Saints of God complained of this very thing from time to time that they haue beene hated slandered reproached accused persecuted and contemned though vnder other pretences yet onely for this very thing that they made a conscience of their waies and would not rush so boldly into sin as others did and is it any wonder that it is so now Doth not St. Paul informe vs that all as will liue godly in Christ Iesus shall suffer persecution doth not Christ himselfe foretell all such as are his true and faithfull members that they shall be hated of all men and nations for his sake that men shall 〈◊〉 and persecute them that they shall separate them from their company cast out their name as 〈◊〉 and say all manner of euill against them falsly and what is the cause what any sin or wickednesse that is in them or any injury or wrong that they doe to God or man No such matter but because they honour and professe his name because they are chosen out of the world and made men of another world because their liues are not like other mens and their wayes are of another fashien because their holy and religious liues doe reproue and secretly condemne the finfull and vngodly courses of carnall wicked and vngodly men and proue them to bee euill and because they will 〈◊〉 runne into the same excesse of sinne and riot that others 〈◊〉 and shall we thinke it strange that men are hated persecuted slandered and condemned for the selfe-same causes now Doe not the Apostles prophecie that in the latter times and ages of the world there shall be scoffers walking after their owne lusts That there shall be false accusers fierce despiser's of those that are good speaking euill of the things they know and vnderstand not and corrupting themselues in those things which naturally they know hauing an outward forme of godlinesse but 〈◊〉 the power thereof And may it not then sinke into your thoughts that you are such as hate 〈◊〉 accuse condemne and censure the Saints of God who doe defend this truth because they finde the very sense and feeling of it in their soules vnder the name of Puritans which you are pleased to impose vpon them because that you haue nothing else which you can truly object against them Consider a little with your selues that the diuell is a cunning and ambiguous sophister that playes on both hands that he cloathes sinne with glorious rich and goodly robes to make it louely but grace with base and vgly rags with odious and loathsome names to make it odious and contemptible Consider likewise that no man is or can bee so impudently and desperately wicked as openly

can neuer sinne so farre as to put them selues into the state of death and damnation or to cast themselues wholly from the state of grace because the eternall guilt and punishment of their sinnes is not imputed to them but it is alwayes done away and vtterly abolished in Iesus Christ who is their Aduocate their Mediator their satisfaction and attonement Those to whom the eternall guilt of sinne is not imputed it is certaine that no sins of theirs which they doe commit can wholly cast them downe from the state of grace and life into the state of death and damnation because that no man can bee in the state of death and damnation but where the eternall guilt and punishment of his sinnes may be imputed to him But to all such who are once truly regenerated and ingrafted into Christ the eternall guilt of sinne is not imputed no not then when as they lie in any actuall and knowne sin without particular repentance for it because they are still in Christ their Mediator their Aduocate their surety and the full and perfect satisfaction propitiation and attonement for all their sinnes which reason is fully warranted and proued by Psal. 32. 1 2. Rom. 5. 8 9 10. cap. 8. 1. 2. 33. 34. 1 Cor. 1. 30. 2 Cor. 13. 5. Col. 2. 13 14. 1 Iohn 2. 12. and cap. 3. 6 9. Therefore it is certaine that no sinne●… of theirs which they doe commit can euer cast ●…hem downe wholly from the state of grace and life into the state of death and damnation no not for that time when as they lie in any grosse and knowne sinne without any actuall and particular repentance for it The Saints of God when as they are once justified by faith in Christ and purged from their sinnes by his most 〈◊〉 blood they haue no more 〈◊〉 of sinnes Hebr. 10. 2. that is their sinnes are not imputed to them they are then justified and sanctified not for one day one yeare or two but for euer Christ by once offering of himselfe vpon the Crosse hath perfected for euer those that are sanctified Hebr. 10. 14. The justification and sanctification of the Saints extend not onely vnto some but to all the parts particles of their whole liues they are neuer reiterated and repeated For as there is but one naturall birth one faith one baptisme one death and passion of Iesus Christ which cannot be multiplied or reiterated so there is but one spirituall regeneration one inward baptisme of the spirit one death to sinne one justification and sanctification in the Saints when they are once justified sanctified regenerated and reconciled vnto God in Christ they are justified sanctisied regenerated and reconciled vnto God for euer God as he is but one and single in his owne essence so he is but one and single in his workes he desires not to reiterate and to doe things twice hee made the world but once he redeemed the world but once he will destroy the world but once hee giues life and being to all his creatures but once all creatures they are borne but once and they die but once God neuer delights in superfluities or changes hee will doe nothing in vaine and hee neuer repents him of his actions and therefore he doth things but once he makes his works perfect at the first Deut. 3 2. 4 Whatsoeuer he doth it shall be for euer nothing can be put to it nor any thing taken from it Eccles. 3. 14. And therefore those who are but once justified sanctified and reconciled vnto God in Christ those who are but once truly and thorowly ingrafted into Christ who of God is made vnto them righteousnesse wisedome iustification sanctification and redemption they are justified sanctified and reconciled vnto God in Christ for euer all their iniquities are quite forgiuen all their sinnes are couered and so vtterly abolished in the death of Christ that they shall be no more remembred nor yet imputed to them Psal. ●…2 2 2. Ier. 31. 34. and Hebr. 8. 12. therefore no sinnes that euer they doe commit can separate them from the loue of God which is in Christ Iesus their Lord or cast them downe from the state of grace and justification into the state of death and damnation And here you must obserue a difference betweene Legall justification and Euangelicall justification Legall justification or justification by workes and merits it may be vtterly lost and abolished by some actuall sinne as is euident by Ezech. 18. 24. For hee that keepes the whole law and yet offends in one point is guiltie of all and cursed is hee that confirmeth not all the words of the law to doe them Iam. 2. 10. and Deut. 27. 26. It is not so with Euangelicall justification or justification only by faith in Christ for this justification where once it is in truth is neuer abrogated disanulled or broken off by any sinnes which those who doe injoy it doe commit This free gift it is of many offences vnto iustification Rom. 5. 18. and the blood of Christ it cleanseth them not from some sorts of sinne only but from all sinne 1 Iohn 1. 7. Christ by once offering vp of himselfe hath fully satisfied for all the sinnes of all his Saints therefore all the sinnes that euer they commit are vtterly abolished and done away in him they are not imputed to them they are not put vpon their score The justification of the Saints by Christ it is of meere grace and fauour through the righteousnesse of Christ imputed to them and not of any workes merit or disert of theirs Christ therefore hauing fully satisfied for all their sins both past present and to come and God hauing accepted this his satisfaction for them in full recompence for all their sinnes when as these Saints of God doe sinne against him at any time the eternall guilt and punishment of these their sins is vtterly abolished and done away in Christ their Aduocate and Surety and not imputed to them for if it were imputed to them and not to Christ it were vtt erly impossible for them to expiate it or to satisfie Gods justice for it by all the prayers and teares which they could make or shed or by any other act of theirs and therefore these sinnes of theirs especially since they are sinnes of infirmitie and incogitancie and not of wilfulnesse obstinacie malice or presumption can neuer depriue and spoile them of the state of grace and iustification nor yet put them into the state of death and damnation no not for that Interim and interuenient time which comes betweene their sinnes and their repentance for them Seuenthly the true regenerate Saints of God they are the true and liuing members of Iesus Christ they are bone of his bone flesh of his flesh and spirit of his Spirit 1 Cor. 6. 15. 17. and Ephes. 5. 28. to 37. they are the house the temple and the habitation of God and of his Spirit Ephes. 2. 22. 1