The Doctrine of the Saints' Perseverance

This being the progress of sin from the first Rise which is Lust, to the last end which is Death the way and path that the best and most refined Unregenerate men in the world do never throughly forsake, though they may sometimes step out of it, or be stopped in it, a way wherein who ever walks to the end, may be sure to find the end. I shall consider the several particulars laid down, and show in them all at least the most material, the difference that is between Believers & Unbelievers, whilst they do walk or may walk in this path, and then manifest where, and when all Saints break out of it forever; so that they come not to the close thereof; and therein shall give a full Answer unto the whole strength and design of the Argument in hand, which consisteth as was said in a comparison instituted between the sins and demerits of Believers, and Unbelievers.

This being the progresse of sin from the first Rise which is Lust, to the last end which is Death the way and path that the best and most refined Unregenerate men in the world do never throughly forsake, though they may sometimes step out of it, or be stopt in it, a way wherein who ever walkes to the end, may be sure to find the end. I shall consider the severall particulars laid downe, and shew in them all at least the most materiall, the difference that is betweene Believers & Vnbelievers, whilest they do walke or may walke in this path, and then manifest where, and when all Saints breake out of it forever; so that they come not to the close thereof; and therein shall give a full Answer unto the whole strength and designe of the Argument in hand, which consisteth as was said in a comparison instituted between the sins and demerits of Believers, and Unbelievers.

1. The Fountain, ¹principle & cause of all sin whatever in all persons whatever is Lust, every ones own Lust is the cause of his own sin; This is the mother, womb, & fomes of sin, which Paul says he had not been acquainted withal but by the Law, Rom. 7. 7. Nay I had not known sin but by the Law, for I had not known Lust except the Law had said thou shalt not Covet; That which in the entrance he calls sin indefinitely, in the close he particularly terms Lust; as being the hidden secret cause of all sin, and which once discovered swallows up the thoughts of all other sin, it being altogether in vain to deal with them, or to set a mans self in opposition to them, whilst this sinful womb of them is alive and prevalent; this is that which we call Original sin, as to that part of it which consists in the universal alienation of our hearts from God, and unconquerable, habitual, natural inclination of them to every thing that is evil; for this sin works in us all manner of concupiscence