Believers Evidences for Eternal Life, Chapter 2

Believers Evidences for Eternal Life · Chapter 2

p. 21CHAP. II.

Evidences or Signes of our Regeneration, Newbirth, Adoption, Son-ship, &c.

THat the world kneweth us not, if we I.be the children of God. Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God! therefore the world knoweth us not, because it knew him not, 1 John 3. 1. By [World] here understand, that world of carnal, unregenerate persons that **Non fine causa Apostolus clamat, Seculum totum in malo positum est. … Johan. 5. 19. & verum est. Meritò e…im totum esse in malo dicitur, ubi boni locum habere non …ossunt. Siquidem ita totum iniquitatibus plenum est, ut aut …ali sint qui sunt; aut qui boni sunt, multorum persecutione …tucientur, Salvian, de Gubern. Dei, lib. 4. p. 113. Oxon. 1629.lieth in wickknesse, 1 John p. 225. 19. elsewhere called, the children of this world, in opposition to the children of light, Luk. 16. 8. This world knows not the heavenly Father, adopting: nor his spiritual children, adopted, yea, therefore it knowes them not, because they are the children of such a Father. So that the worlds not knowing us in this sense, may help us to discover that God knows us, and ownes us as his children. To know implies first, sometimes a precise act of the minde, understanding, discerning, discovering, apprehending, comprehending things what they are, Iohn 21. 15. 17. 1 Cor. 8. 4. In this sense the carnal world knowes not God, nor Jesus Christ, nor the things of God, because they are spiritually discerned, Jer. 10. 25. 1 Cor. 2. 8, 11. Nor knowes it the children of God, and what priviledges, comforts and happinesse belongs unto them, and that even in this life, in the state of grace, 1 Cor. 2. 9. 2. Sometimes an act also of the will; or a joynt act of the minde and will, regarding favourably, respecting, loving, affecting, approving things known, Psal. 101. 4. Thus God is said to know… the way of the righteous, Psal. 1. 6. Christ know… his sheep, Job. 10. 27. and so, not to love, no… to approve, is not to know, Acts 7. 18. Matth. 7. 23. and 25. 12. In this sense the carn… world knowes not God nor Christ, i. e. lov… them not, cares not for them, but rathe… hates them, Exod. 5. 2. Ier. 5. 4. And th… p. 23also the world knowes not the children of God; i. e. loves them not, cares not for them, but hates them, persecutes them, &c. because such, Iohn 15. 18, 19. 1 Iohn 3. 12. So that the more the world hates us for Gods sake, Christs sake, as Christians: the more encouragement we may have, that we are not of the world, but chosen out of the world into Gods family, 1 Pet 4. 16, 17.

True believing that Iesus is the Christ, II.evidenceth that we are borne of God. Whosoever believeth that Iesus is the Christ, is born of God, 1 John 5. 1. For clearing this evidence of Regeneration, Consider these two Questions. 1. What is meant here by believing that Iesus is the Christ? 2. Whence it may be evinced, that whosoever does truly thus believe, is borne of God?

Quest. 1. What is it to believe that Iesus is the Christ?

Answ. Faith or believing as it relates to Christ, hath especially two primary and most remarkable acts, viz, Assenting and Applying. 1. The Assenting act of faith, is, that whereby faith assents to Gods whole Scripture-Record touching Jesus Christ, as true, 1 Iohn 5. 10, 11. viz. That this Jesus which is revealed so fully to us in the New Testament, both in his Person and Offices, is no other then the Christ, the true Messiah, or anointed of God, that was fore-promised, fore-prophesied of, and prefigured under all p. 24periods of the Old Testament, from the fall of the first Adam, to the fulnesse of time for the incarnation of the second Adam, to be the only Mediatour betwixt God and man, and Saviour of the world. This some call Dogmaticall faith, some Historical faith, because it barely and precisely entertaines the Doctrine and History of Scripture as Truth: without any particular appropriation of any thing of Christ to them that so believe. Now this bare & naked assenting act of faith, cannot be a character of Regeneration, nor the faith here intended. For, (1.) Hypocrites may assent to the truth of the Record which God hath given touching Christ. For we read often of the faith of such, as, Luk. 8. 13. Acts 8 13. which believing of theirs, was at least an Assent; for Assent to truth revealed, is the least and lowest act of faith. (2.) Devils may assent to this truth Dogmatically, That Iesus is the Christ; yea, they have assented to it, and known it to be so. See Mar. 1. 24. Luke 4. 34, 41. Yet nor Hypocrites, nor devils are regenerate. 2. The Applying act of faith is, that whereby faith having assented to the truth of all Gods Record touching Christ, proceeds to apply and appropriate all particularly to a mans self, as did Paul; Who loved me, and gave himself for me, Gal. 2. 20. and Thomas; My Lord, and my God, John 20. 28. This appropriating act of faith, is sometimes called, believing on the p. 25Son of God [foreign—i. e. into the Son of God,] 1John 5. 10. believing on his Name, foreign—i. e. into his Name, 1 John 5. 13. John 1. 12. coming to him, John 6. 35. receiving him, John 1. 11, 12. having the Son, 1 John 5. 12. tasting him, 1 Pet. 2. 3. eating him, eating his flesh and drinking his blood, John 6. 53, 54, 56, 57. compared with ver. 47. all which expressions denote faith's appropriating of Christ unto the particular individual believing soul, as his Christ, Priest, Prophet and King; as his Jesus, his Saviour, &c. from whom he expects and looks for, Redemption, Righteousnesse, Pardon, Holinesse, Adoption, Peace, Comfort, Grace, Glory, and every thing that is promised, or is to be expected from the Messiah, as **Credere quod sit Christus, est ab eo sperare quaecunque de Messia promissa sunt. Calv. Comment. in 1. Iohan. 5. 1.Calvin well observes; To believe that Iesus is Christ, is to hope for all those things from him, which were promised of the Messiah. This is true justifying faith, Rom. 5. 1. now this is the faith here meant; this is the true believing that Jesus is the Christ.

Discoveries or Characters of this true faith, are many. Take these seven which gradually depend one upon another, viz.

1. The habit of this faith is infused into the soul by God in Regeneration, Eph. 2. 8. Iohn. 1. 12, 13.

2. This habit infused is brought into act by the Fathers drawing the soul to Christ. Iohn 6. 44. This drawing is effected, 1. By p. 26discovering the necessity of Christ to salvation, Acts 4. 11, 12. 2. By displaying the sufficiency and alluring Excellency of Christ for salvation, Heb. 7. 25. Cant. 5. 10. to the end. 3. By manifesting the possibility of obtaining Christ and salvation by him, 1 Tim. 1. 16. 4. By propounding the willingnesse and readinesse of God and Christ to entertain poor sinners, Matth. 11. 28, 29. Iohn 7. 37. Isaiah 55. 1. Iohn 6. 37. Luke 15. 20. to the end. 5. By disclosing the invaluable happinesse in gaining Christ, 1 Iohn 5. 12. Iohn 3. 16, 18, 36. And, 6. By stirring up ardent strong desires in the heart after Christ, that the soul is restlessely thirsting, till he be obtained, Isa. 55. 1. Iohn 7. 37.

3. Faith thus infused and acted, is perswaded to accept Christ upon his own termes, viz. self-denyal, bearing the Crosse, and following Christ, and actually accepts him, Luk. 9. 23. Iohn 1. 12.

4. Faith having received Christ, tastes such sweetnesse and pleasantnesse in him, that Christ is most precious to the soule, 1 Peter 2. 3, 7. and all things in the world are but losse and dung unto him, Phil. 3. 8. Oh, how is the soul filled with joy and peace in believing! Rom. 15. 13. and 5. 1. and so it sits down under Christs shadow with great delight, and his fruit is sweet unto its taste, Cant. 2. 3.

5. Faith having thus taken and tasted p. 27Christ notably enlivens and quickens the soule, that not so much the Believer lives, as Christ by faith lives in the Believer, Gal. 2. 20. Rom. 1. 17. Hab. 2. 4. Christ principally knows, wills, loves, prayes, and in a word performes all spiritual motions in him. Oh that's a sweet life indeed, whereof Christ is both Authour to give it, and Pilot to guide it.

6. Faith having enlivened the soul by Christ, it notably puts forth it self in vital operations from Christ. For true living faith, is a working and fruit-bearing faith, as Iames demonstrates, Iames 2. 14, to the end. Now faiths principal acts are these. 1. Cleansing and purifying the heart from all inward filthinesse, so as not to approve it, or mingle with it, Acts 15. 9. 2. Calming and pacifying the conscience, as once Christ said to the windes and waves, so faith in Christ saith to the troubled and perplexed soul, Peace and be still, and there is a great calme, Rom. 5. 1, 2, 3. Phil. 4. 7. 3. Acting and working by love, with a chearful respect and delightful enlargement to all Gods Commandements. Gal. 5. 6. 1 Iohn 5. 3.

7. Finally, Faith having attained to this spiritual strength and activity, contends after a fuller perfection, even after a full assurance,—Col. 2. 2. Heb. 10 22. Heb. 6. 11, 18, 19. which full-assurance is obtained by faith's reflecting upon its own acts, and seeing it self believe, I know whom I have p. 28believed,—2 Ti…. 1. 12. and though every believer reacheth not this full assurance nor any one retaines it at all times: yet the nature of faith contends and leads all unto it most genuinely, whence **foreign non potest àfide magis avelli, quā asole calor & lumen. Calv. Comment. in Col. 2, 2,Col 2:2Calvin was not afraid to say, that full assurance can no more be plucked from faith, then heat or light can be severed from the Sun.

Qu. 2. Whence may it be evinced that whosoever doth thereby thus beleeve, is born of God? Answ. From many grounds; take a few for all. 1. This believing thus described, is a receiving of Christ, and a believing on his Name: but every one that receives Christ and believes on his Name, is born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God, Joh. 1. 12, 13. What need to be said more punctually? 2. This Faith thus described is one of the fruits of the spirit, enumerated as contra-distinct from the works of the flesh, Gal. 5. 22. Consequently they that have this Faith, have the regenerating Spirit in them, whence this and the other fruits flow, and so are born of God. 3. This Faith and beleeving here described, is such as whereby the believer pleaseth God, Heb. 11. 6. Consider well the former particulars. Therefore they that so beleeve are regenerate; in the spirit, and not in the flesh, for they that are in the flesh cannot please God, Rom. 8. 8. 4. Finally, they that believe in Christ, as hath been described, shall be saved, p. 29Mark. 16. 16. Joh. 3. 16. Therefore they must needs be borne of God; for, Except a man be …orn againe, he cannot enter into the Kingdome …f God, Joh. 3. 3, 5.

The not committing of sin, is the proper…y III.of such as are truely regenerate. He that …mitteth sin, is of the devil, for the devil …nneth from the beginning; for this purpose the Son of God was manifested, that he might destroy the workes of the devil. Whosoever is …orn of God, doth not commit sin: for his seed …maineth in him, and he cannot sin, because he … borne of God, 1 Joh. 3. 8, 9. This note about …ing, is for greater cleerenesse, and more …phaticalnesse, laid down, Affirmatively, …d Negatively: by that, detecting the children of the divil; by this, the children of God. Contraries parallel'd serve to illustrate one …nother.

1. Affirmatively, ver. 8. where consider, …st, The Position it selfe. He that committeth …, is of the devil. i. e. He is the child of the …, and the divel his father, as, Ioh. 8. 44. and …lkes according to the course of this world, according to the Prince of the power of the Aire, …e spirit that now worketh in the children of …obedience. Eph. 2. 2. For this phrase [is … the divel] is here opposed to that [is born … God, ver. 1, 9] 2. The confirmation of it, by double Argument, viz. 1. From the devils …ostasie, for the devil sinneth from the **Vide Estium in sentent. l. … Distinct. … Sect. 3. 4, 5begin… i. e. The devil sinned from the beginning p. 30of the world, compare, Ioh. 8. 44. wi… Iude 6. He was the very first sinner in th… world, and the cause of all other sinners … the world. He drew his Apostate Ange… with him; hence probably that phrase the D… vil and his Angels, Mat. 25. 41. He deceive… our first parents in the Serpent, and … brought sin upon all the world, Gen. 3. An… still, he as a roaring Lyon walketh about, see… ing whom he may destroy, 1 Pet. 5. 8. Nor… it said, he sinned; but foreign he sinne… from the beginning, i. e. indefinently, an… with one continued act, as **foreign. quasi dicat indefinenter & continuo actu. Pisc…t. in 1 Ioh. 3. 8 Non dicit peccavit sed peccat, nam in eo assiduè perseverat, sicut & ipsius filii. Huic opponitur qui non modò non peccat, sed etiam venit ut peccatadissolveret. Bez. Annot. in col.1 John 3:8some we… observe. Sin is the devils continuall trad… without cessation or intermission. No… the devil being such a sinner from the begi… ning: they that commit sin (as meer natu… men do,) must needs be the children of th… devil. This the first Argument. 2. From Chris… office, or the end of his first coming into th… world. viz. To destroy the workes of the d… vil. Sinne is the proper work of the dev… Christ destroyed both, By the vertue a… sufficiency of his merit, for all his elect at onc… Rom. 8. 3. And By the vigour and efficien… of his Spirit, Rom. 8. 2, 13. for every one … his elect respectively when effectually calle… So that hence it must needs follow, th… those persons, in whom the dominion a… power of sin is not subdued by Christ, b… they still commit sin, they so continuing … still remain the children of the devil; th… present state is damnable.

p. 312. Negatively, verse 9. where also note. 1. The Position it selfe containing the Character of such as are borne of God; Whosoever is borne of God, doth not commit sin, which also may thus be converted, Whosoever commits not sin, is borne of God. 2. The Confirmation of the Position by a double Argument. 1. A causâ conservante, from the conserving cause in him that keeps him from sinning, for his seed remaineth in him. By seed here, 1. Some understand the …raduction of the divine essence to the Saints; whom therefore Beza deservedly brands as most ridiculous fanatick persons, for this …bsurd dream. 2. Some understand by seed the Spirit of God, by whom we are regenerated, and our corruptions and flesh subdued, so that we walke not after the flesh, but after the Spirit. bbforeign] Metaphoricè de signat Spiritum sanctum, cujus vire gignimur Vorst. Comment. in 1 Iohan. 3. 9. in schol. Spiritus dei peccandi libidinem corrigit, idque intelligit Apostolus per…semen Dei. Sic enim format Dei Spiritus pio…um corda ad rectos effectus, ut non praeval…at caro …um suis concupiscentiis, sed domita quasi sub jugo, cohibeatur. Ioh. Calv. Comment. in loc. foreign] id est. Spiritus sanctus, cujus viregenitus est. Piscat. Schol. in loc. foreign. Sic vocatur Spiritus sanctus ab effectu, quod ejus virtute tanquam ex semine quodam, novi homines efficia…: co…ruptae nostrae qualitates instaurentur per Christum, …ui p…r fidem sumus conjuncti, ut peccato mortui vivamus Deo. …aque hic quoque mirè se ridiculos praebent illi fanatici, qui divinae essentiae traducem imaginantur, B…za Annot. in loc.the streame of Interpreters runnes this way. 3. Some finally by …eed understand the Word and Spirit together; the Word effectually applyed and actuated p. 32by the operation of the Spirit; and this seems fullest: For the Scripture compa… the word to seed, because it is Gods instrumentall Ordinance for our Regeneration, Being borne againe, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever, 1 Pet. 1. 23. And this Word of God abiding in the heart, written there, is a most prevalent Antidote against Sinne. Thy Word have I bid in my heart, that I might not sinne against thee, Psa. 119. 11. So that the regenerate sinnes not, because his seed remaineth in him, i. e. Gods Wordcast into the heart by the operation of the Spirit, making a man to spring into a new creature, As that learned **Mr. Perkins in his case of Conscience. called The first Ep. of Iohn in forme of a Dialogue Vol. 1. p. 425. Lon. 1626.Master Perkins hath observed. Thus of the first Argument. 2. Ab impossibili, from the impossibility of his so sinning, that is born of God, and that from the state and nature of his regeneration; and he cannot sinne, because he is borne of God, whereby he intimates that a sinful course and a state of grace are wholly incompatible and inconsistent with one another. Here the Apostle riseth higher in his expression; clearly pronouncing, that the hearts of the godly are so efficaciously governed by his Spirit, that with an inflexible affection, they follow the conduct of the Spirit.—The Apostle doth not only teach that the regenerate are able not to sin … but that the motion of the Spirit is so effectuall, that it necessarily retaines them in the constan… p. 33obedience of righteousnesse. As **Joh. Calvin. Comment. in loc.Calv. observes, not unsuitable to this of Iohn, is the tenor of the Covenant of grace, I will put my feare in their hearts, and they shall not depart from me, Jer. 32. 40.

Thus much for the distribution and explication of this cotext, wherein [not sinning] is made a note of regeneration. Now because this is a grand evidence of being born of God, that all such sin not, nor can sin: & because this hath much difficulty in it; as seeming to crosse, not onelyonly the experience of all regenerate persons (who feel they sin frequently, to the griefe of their soules,) but also divers Scriptures, Psa. 19. 12, 13. Rom. 7. 15, 23, 24. Iam. 3. …. 1 Ioh. 1. 8, 9, 10. Therefore this is the prin…ipall thing here to be opened and cleered convincingly to the Conscience, viz.

How or in what sense, He that is borne of …od, doth not commit sin, nor can sin?

For more clear Resolution herein, consi…er this thing, Negatively, and Affirmatively. Negatively, when the Apostle saith, He that born of God, doth not commit sin, nor can sin. …ereby cannot be meant (as some have hence …agined,) that the regenerate have no sin, all inherent in them, nor committed by …em; but are perfectly holy even in this …e. As of old the e Rogers on Artic. 15. of Church of …ngland, p. 64.Maniche…s and Cathari …ought they could not so much as sin in …ought. The Pelagians and Familists i…gined themselves so free from sinne, that p. 34they needed not to pray, forgive us our trespasses. The Adamites deemed themselv…s as pure as Adam and Eve before their fa…. And the Carpocratians dreamed that they were as free from sinne as Christ himsel…e. Yea, even in these our dayes, **See the Testimony, &c. of the London Ministers, p. 16. 17. evidencing all thesesome have held That he that believeth that Christ hath ta… away his sin, is as clean without sin as Christ himselfe.—That, It is as possible for Christ himselfe to sinne, as for a child of God to sinne.—That, If a man by the Spirit know himse…. to be in the state of grace, though he be dr…, or commit murther, God sees no sin in him;—That, as well our workes as persons, are perfectly holy and good.—That, a Saint … this life, without any addition hereafter, is perfectly just, perfectly holy, compleatly glorious … this life, and is not capable of any addition … ter death in the least degree, but onelyonly of ma… festation.

Against these fond and false imagination observe.

1. That the holy Scripture expressely tes… fies the contrary, viz. That the most holy a… regenerate persons in this life, have in the… Sin Originall, and hence …oo often fall i… sin act…all. Who can underistand his error Psal. 19. 12. Who can s…y, I have made … beare, clean, I am pure from my sin? Pro. … 9. There i…. no man … sinneth not, 1 K… 8. 46. 2. Chron. 6. 36. In many things sin all, Iames …. 2. There is not a just man p. 35on earth that doth good, and sinneth not, Eccles…y. 20. If we say that we have no sin [viz. originally] we deceive our selves. and the truth is not in us.—If we say we have not sinned, [viz. actually] we make him a liar, and his word is not in us, 1 Iohn 1. 8, 10.

2. The universall experience of the best of God, Saints in all ages, evidences that none of them all have been without sinne in this life. Not Abraham, Gen. 12. 13, 19. & 20. 2, 5. Not Isaac, Gen. 26. 7, 9. Not Iacob, Gen. 27. 19, 20, 24. Not Moses and Aaron, Psal. 106. 33. Deut. 32. 50, 51. Exod. 32. 2, 21. Not David, Psal. 51. 1, to 10. & 38. 3, 4. Not Peter, Matth. 26. 33, 34, 35, 70, to the end, Gal. 2. 11, 12, 13, Not Paul himselfe, Rom. 7. 18, 20, 23, 24, 25.

3. The nature of grace and sanctification in this life, is at perfectest but imperfect and growing on to perfection, 1 Cor. 13. 9, 10. Phil. 3. 12, 13. consequently, **Constat sic inchoari in nobis regenerationem, ut ad morte usque veteris hominis reliquiae maneant. Quod si nondum plena est ac solida regeneratio, non nisi pro modo suo à peccati servitute nos eximit, &c. Calv. com. in 1 Iohn: 3. 9.mortification is imperfect. Some Canaanites are still in the land; though the Kings are distroyed. There is a remnant of flesh, as well as a principle of spirit, Gal. 5. 17. The Church is not actually purged, but in purging from all defilements, and at last there shall be no spot nor wrinkle, nor any such thing, Eph. 5. 26, 27. OnelyOnly the man Christ Jesus in this world was without sin, Heb. 4. 15. Isa. 53. 9. Heb. 7. 26. 2 Cor. 5. 21.

4. Compleat purity from sin, and perfection p. 36of holinesse is a glory, though to be desired on earth, yet reserved for heaven, Rom. 6. 7. Eph. 5. 27. Heb. 12. 23. Rev. 21. 27.

5. Unto all which might be added the plentifull suffrage of **Nemo esse sine delicto potest, quamdiu indumento carnis oneratus est, Lactant. de vero cultu, lib. 6. c. 13.Ancient Writers; take the sense of two or three for all. Lactantius Firmianus, saith, None can be without sin, so long as he is burdened with the clothing of flesh. **Si autem extorior facit quod non vult, & operatur quod odit, osteudit bonum esse mand…um, & non se operari quod malum est, sed habitans in sua carne peccatum, hoc est, vitia corporis, & desideria voluptatis. Hieornym. …om. 3. in epist. ad Algasiam, Quaest. 8. Quemlibet valde justum discutias in hac vita; quamvis jam sit dignus justi vocabulo, non est tamen sine peccato. August. Tom. 9. Tractat. 42. in Iohan. p. 210. Froben. 1529.—Quic quid peccatum est a nobis antea deletum est in baptisme. Nunquid quia deleta est tota iniquitas, nulla remansit infirmitas? Si non remansisset, sine peccato hic viveremus. Quis. autem audeat hoc dicere, nisi superbus? nisi misericordia liberatoris indignus? nisi qui seipsum vult decipere, & in quo veritas non est? id. ibid. Quamdiu vivis, peccatum necesse est esse in membris tuls, saltem illi regnum auferatur, non facit quod jubet: Surgit ira, noli dare irae I…guam ad maledicendum, noli dare irae manum aut pedem, ad feriendum: Non su…geret ista ita rationabilis, nisi peccatum esset in membris. August. ibid. pag. sequent.Hierom saith, If the outward man do what it would not, and acts what it hates, it shewes that the Command is good, and that he acts not what is evill, but sinne dwelling in his flesh, i. e. the vices of the body, and desires of pleasune. * Augustine saith, Search every one, though most righteous in this life, though he be worthy of the title of a just man, yet is he not without sin. And a little after: Whatsoever is sin, is formerly blotted out of us in baptisme; but because all iniquity is blotted out, doth no p. 37infirmity remaine; if none remaine, we shouid live here without sinne; but who dare say this but a proud man? but one unworthy of the mercy of the pardoner? but he that will deceive him selfe, and in whom the truth is not? And in his book of the City of God, he saith, **Verba tanti magistri & Domini nostri vigilanter inmenda sunt. Non enim ait; Si dimisoritis peccata hominibus, & Pater vester dimitte vobis qualiacunque peccata; sed ait, peccata vestra. Quodi lianam quippe orationem docebat, & justificatis utique discipulis loquebatur. Quid est ergo [peccat… vestra] nisi peccata sine quibus nec vos estis qui justificati & sanct…ficati estis? August. de Civit. Dei. lib. 21. cap. 27.The words of such a master and our Lord are vigilantly to be considered; for he saith not, If you forgive men their sins, your Father will allso forgive you what sins soever; but he saith, your sins. For he taught adaily prayer, and spake to disciples justified. What is therefore [your sins] but the sins, without which, even you are not, who are justified and sanctified? Blessed **Quam necessariò, quam providenter & salubritet admonemur, quod peccatores sumus, qui pro peccatis rogare compellimur, ut dum indulgentia de Deo petitur, conscientiae suae animus recordetur? Ne quis sibi quasi inocens placeat, cum innocens nemo sit & se extollendo plus pereat: instruitur & docetur peccare se quotidie, dum quotidie pro peccatis jubetur orare. D. Cypriar. de oratione Domin. Sect, 16. p. 314 le Preur. 1563.Cyprian also, that valiant Confessor and glorious Martyr of Jesus Christ, writing upon that Petition of the Lords prayer, And forgiveius our trespasses, &c. saith, How necessarily, how providently and wholesomely are we admonished that p. 38we are sinners; who are urged to beg s… our sinnes; that whilest a pardon is asked of God, our minde may be remembred of it's guiltinesse. Lest any should please himselfe as if he were innocent, when there is none innocent; and by extolling himselfe, should be in more danger of perishing: he is instructed and taught that himselfe sins daily, whilest he is daily commanded to pray for his sins pardon.

Affirmatively, They that are borne of God de not commit sin, nor can sinne as they do, and cannot chuse but de, who remaine unregenerate, and continue the children of Satan. This position will comprehend the full sense of the Apostle, (who here plainly opposeth the regenerate to the unregenarate, the children and issue of God to the children and issue of the devil, and this peculiarly in the point of committing or not committing of sinne) and take in all the severall interpretations which are opposite and pertinent to the clearing of this place. Consider therefore, though both the children of God, and the children of the devill sin: yet there is a vast disparity and manifold difference betwixt the sinning of the one, and of the other; whereby we may clearly according to Scripture, distinguish betwixt the regenerate and the unregenerate: as,

I. They that are regenerate commit not sin, nor can sin against the Gospel-Remedy. p. 39Jesus Christ is the Gospel-Remedy, Act. 4. 12. The going on in a state of unbeliefe and impenitency, not accepting of Christ by faith and repentance, as a Saviour and Mediatour, is sinning against this Gospel-Remedy, Mark. 1. 15. Act. 2. 38. with 16. 31. Iohn 1. 11, 12. with 3. 18, 36. and 16. 9. Now no truly regenerate person can thus sin against Christ, putting him away from them by unbelief and impenitency; because in that they are regenerate, it is inevitably implyed that they actually have believed and repented already; for repentance and faith are ingredients inseparable from regeneration, Iohn. 1. 12, 13.

But every regenerate man, whilest such, still sins against the Gospel-remedy, J. Christ, in not accepting him for salvation, Iohn. 1. 11, 12, 13. Iohn. 3. 18, 36. and 16. 9. Luk. 19. 14, 27. And they cannot chuse but thus sin against Christ by infidelity, because they are unregenerate, Rom. 8. 8.

II. Hence, They that are born of God, commit not sin, nor can sin, as persons under the absolute Power, Reigne and Dominion of sin. Sin may oft-times rebell in them, ye…, sometimes tyrannize over them: as, Rom. 7. 23. Gal. 5. 17. But it doth not reigne in them, Rom. 6. 6, 11. 18. and 8. 2. The reigne of sin discovers it selfe chiefly in two respects, as the Apostle teacheth, Rom. 6. 12, 13. viz. 1. When men willingly obey it in the lusts p. 40thereof: when the first motions, sustings and stirrings of sin in them are listned and assented to, approved, delighted in, &c. A King is willingly obeyed by his subjects; a Tyrant is obeyed unwil…ingly. The regenerate they sin not willingly, but rather against their wills, Rom. 7. 15, 19. 2. When men readily take up armes for sin, and fight for sin to fulfill it, viz. when they yeeld their members (whether inward faculties of soule, or outward parts of their bodies) as armes or weapons of unrighteousnesse unto sin fighting against the motions of the Spirit, commands of the Word, &c. When men thus readily fight sins battels, they are sins servants, under sins raigne and dominion; As men under the raigne of a King, readily take up armes for him; but under the usurpation of a Tyrant, they are readier to fight against him then for him. Now the regenerate do not fight for sin, nor yeeld their faculties and members to the service of it, but warre snd strive against it. Rom. 7. 23, 24. Gal. 5. 17. Rom. 8. 13.

But on the contrary, unregenerare men, both (1) readily obey sins commands; obey it in the lusts thereof, Rom. 6. 19. Eph. 2. 2, 3. Tit. 3. 3. and (2.) as readily take up armes for sin, yeelding their members weapons of unrighteousnesse unto sin; and cannot chuse but so do, they cannnt cease from sin. 2 Pet. …. 14. They are **foreign. verbum foreign proprè est foreign, seu foreign, i. e. vivum cari, id que tanquam venando Pisc. schol. in loc.captived-alive (like wilde beasts in a trap by the hunter) by Satan at p. 41his will. 2 Tim. 2. 25, 26.

III. Hence, They that are borne of God commit not sin, nor can sin [Voluntate plenâ, sed semi-plenâ.] with a whole will, but as it were with an halfe will, an unwilling willingnesse: not with a full consent, but with a dissenting consent, with much renitency and reluctancy; not with a totall delight of heart, but with an unpleasing delightfulnesse. The evill that I would not do, that I do, Rom. 7. 19. When the will of a regenerate person hath so farre consented to sin as to act it: yet even in acting it, there remaines in the will an inclination and principle to act against it: for there is in the wombe of the beleeving soule a Iacob and an Esau, a good and bad part; habits of grace infused, and reliques of sin unmortified in every regenerate person; and this in every faculty and affection of soule. Some saving light in the minde, and yet some carnall darknesse; some holy dispositions in the will, and yet some unholy inclinations, &c. So farre as the heart and will is regenerate, so farre it hates sin and declines it; so farre as it is unregenerate, so farre it loves sin, and in, clines unto it; hence the Apostle said, that which I do I allow not: for what I would, that do I not: but what I hate, that I do.—Now then it is no more I that do it, but sin that dwelleth in me, Rom. 7. 15, 17. No more I, viz. not I, so farre as regenerate, as spirirituall. p. 42A regenerate man as regenerate, commits not sin, nor can sin; grace produceth not sin, nor the Spirit flesh; such as is the cause, such is the effect; grace acts g…aciously; Spirit, spiritually; as flesh acts carnally, sinfully. Hence from these two contrary parties within the regenerate, ariseth a constant spirituall combate betwixt the flesh and Spirit. The flesh lusteth against the Spirit, and the Spirit lusteth against the flesh; and these two are contrary the one to the other, Gal. 5. 17. Now where there's this lusting and combating against corruption, there can be no full and total consent of heart, or complyance of will with corruption.

But unregenerate persons contrariwise commit sinne with full consent of will, with totall inclination of heart; for they have no principle of grace within, to with-hold them from fin; but onelyonly principles of corruption to impell and push them upon sin: the regenerate have sin in them; the unregenerate have nothing else but sin in them: yea, they are in the flesh, i. e. wholly plunged, ingulfed, swallowed up of the flesh. Rom. 8. 5, 8. yea, they are nothing but flesh, Ioh. 3. 6. Now they being meere flesh, no spiritually good thing dwells in them, Rom. 7. 18. yea, every thing in them is evill, Gen. 6. 5. Consequently they cannot chuse but commit sin most willingly, having nothing in them to bridle, crosse or contradict their corruptions.

p. 43IV. H…nce, they that are borne of God, commit not sin, nor can sin, Presumptuously and with wilfull obstinacy. If they sin not with a compleate willingnesse, much lesse do they sinne with an obstinate wilfulnesse: yea, they are afraid of sinning, proudly and presumptuously, with insolency, contempt and contumacy against God, and therefore pray against it, as David, Keep back thy servant also from **Intelligit per insolentias, manifest… delicta seuapertas transgressiones, quibus adjuncta est con tumacia; quas vocat superbias & arrogantlas, eo quod temerario ausu ac fastu, cum Dei & hominū contēptusiant contumaciter. Quasi diceret, non possūt omniapeccata vi…ari; sed mi Deus, custodi me, ne deditâ operâ sciens & volens grave quid & enorme admi…tam. Andr. Rjvet. Comment. in Psal. 19. v. 14.Ps 19:14presumptuous sins, let them not have dominion over me,—Psal. 19. 13. Their sins are rather sinnes of infirmities then of insolency; sins of weaknesse rather then of wilfulnesse; they do not so much overtake faults as faults overtake them. If any man be overtaken in a fault, Gal. 6. 1. [foreign] here properly signifies, If a man be anticipated, prevented or surprized unawares, by sin: viz. before he considered his danger, or sins deceit, or how to fortify himselfe against the temptation. Gods children may sometimes fall into pride and into grosse sins; but its not their manner to sin contumaciously & contemptuously against God.

But unregenerate persons are wont to sin presumptuously. Presumption, or sinning presumptuously seems to imply, (1.) A mans vain selfconfidence of his own safe & good estate present and future, upon occasion of Gods patience and providentiall blessings abused; p. 44whereupon he encourages himselfe to go on in wayes of sin, (2.) Securely, (3.) Wilfully, (4.) Haughtily, & (5.) Contemptuously against God; his Word, and judgements; it seems to be made up principally of these five ingrediens, which lively also describe unto us the way of sin which unregenerate men usually walk in.

1. Self-confidence of a mans safe and good estate present or future; The wicked flattereth himselfe in his owne eyes, Psal. 36. 1, 2. Certain that trusted in themselves that they were righteous, and despised others.—God I thanke thee that I am not as other men are, Luk. 18. 9, 11, 12. And it come to passe when he heareth the words of this curse, that he blesse himselfe in his heart, saying, I shall have heace, though I walke in the imagination of mine heart to add drunknes to thirst,—Deut. 29. 19, 20. This vaine self-confidence usually ariseth from abuse of Gods patience and providentiall goodnesse and blessings: Because they have no changes, therefore they feare not God, Psal. 55. 19. And Ephraim said, Yet I am become rich, I have found me out substance; in all my labours they shall finde none iniquity in me, that were sin, Hos. 12. 8. The wicked live, become old, yea, are mighty in power. Their seed is established in their sight with them,—&c. Therefore they say unto God, Depart from us, for we desire not the knowledge of thy wayes. What is the Almighty, that we should p. 45serve him? and what profit should we have if we pray unto him? Job. 21. 7, to 16. See also Psal. 73. 7, 8, 9, 12. Luk. 12. 16, to 21.

2. Security. From self-confidence it is that they go on securely without remorse or feare in wayes of sin. Soule, thou hast much goods laid up for many yeares, eate, drink, and be meary, Luk. 12. 19. The transgression of the wicked saith within my heart, that there is no feare of God before his eyes,—Psal. 36. 1, 2. Come ye, say they, I will fetch wine, and we will fill our selves with strong drinke, and to morrow shall be as this day, and much more abundant, Isai. 56. 12. Let us eate and drinke, for to morow we die, 1 Cor. 15. 32. Thus they that sinne presumptuously, sinne securely.

3. Wilfulnesse, obstinacy, resolvednesse in sin, is another poyson wherewith presumption of wicked men is tempered. They that will be rich,—1 Tim. 6. 9 We will not have this man to reigne over us, Luk. 19. 14, 27. As for the word that thou hast spoken to us in the Name of the Lord, we will not hearken unto thee; but we will certainly do whatsoever thing goeth out of our owne mouth,—Jer. 44. 17.

4. Pride and haughtinesse also is intwisted in presumption. Wicked men sin proudly, disdainfully, with an high hand and much insolency; Who is the Lord, said Pharaoh, Exod, p. 465. 2. Who is the Almighty that we should serve him? said those wretches, Iob. 21. 15. Their tongue speakes proud things. Who have said, With our tongue will we prevail, our lips are our owne, who is Lord over us? Psal. 12. 3, 4. They speake wickedly concerning oppression, they speake loftily, they set their mouth against the heavens, and their tongue walketh through the earth.—Behold, these are the ungodly who prosper in the world,—Psal. 73. 8, 9, 12.

5. Finally, Contempt and contumacy against God, his Word, and judgments, is found in wicked mens presumption. Wherefore doth the wicked contemne God? Psalm. 10. 13. Let us break their bands asunder, and cast away their cords from us, Psal. 2. 3. But unto the wicked God saith What hast thou to do to declare my statutes, seeing thou hatest instruction, and castest my words behind thee? Psal. 50. 16, 17. Thus the unregenerate sin presumptuously, viz. Self-confidently, Securely, Wilffully, Haughtily and Contumaciously against God. Yet these evils discover themselves more palpably and remarkably in some unregenerate persons then in others. Whereas they that are borne of God do not thus commit sin, nor can sin.

V. They that are born of God do not commit sin, nor can sin habitually, customarily; sin is not their ordinary, usuall and common course, not their practice, trade, or businesse, p. 47&c. It is one thing foreign, i. e. to sin, another thing, foreign i. e. to do or practise sin. That may proceed from inevitable, invincible infirmity, and is incident to the best of Saints: This flowes from sins dominion, and reigning prevalency, and is peculiar to persons unregenerate. And in this sense the current of Interpreters do anderstand this pharse of Iohn, 1 Ioh. 3. 9. Whosoever is born of God [foreign] peccatum non facit, acts not sinne. Transl. ver. & Calv. Peccato non dat operam, gives, not diligence to sin, Beza & Piscat. Sinneth not. Genev. Transl. But better our last English Transl. Doth not commit sin. And Beza **foreign. Dave operam peccato & purificare se, opponuntur. Itaque foreign differt hoc loco ab foreign simpliciter accepto: sed de …s demum dicitur qui non imbecilitate virium Spiritus nec etiam quicunque scientes peccant, sed qui etiam vel ab aliis, vel à sua ipsorum conscientia reprehensi ipsi malo planè delectantur, & in quibus propterea dicitur illud peccatum peccans regnare: idque ita esse, non modo liquet ex antithesi, sed etiam ex eo quod supra commemoravit, 1. 8. & 2. 1. ex tota denique Scriptura, & rei ex perientiâ perpetuâ. Itaque non homines, sed monstra hominum, sunt Pela…iani, Cathari, C…lestiani, Donatistae, Anabaptistae, Libertini, qui ex hoc loco perfectionem illam somniant, à qua absunt ipsi omnium hominum longissime. Bez. Annot. in 1 Iohn. 3. 4.1 John 3:4well observes upon this chapter, that to commit sin, and to purify our selves, are opposed agoinst one another, 1 John 3. 3, 4. and therefore it denotes not such asinning as fals out through imbecillity of the Spirits strength in us, nor every sinning against knowledge: but such p. 48sinning as is both against che…ks of others, and their own consciences, wherein they are plainly delighted, and in whom consequently sin reigns. In this sense the regenerate commit not sin, **Aliud est in Johanne peccare & peccatum facere; hoc est, concupiscentias pravas & desideria peccatricis carnis perficere: aliud vero peccatum habere, hoc est, concupiscentiae motus sentire. Felix anima, quae sentiens peccatum non consentit peccato. Ger-…oc. Com. Tom. II. De peccatis actualibus cap. 20.[foreign,] he is rather a patient then an agent in sinne. Sin is rather a stranger, a traveller that occasionally comes to him, 2 Sam. 12. 4. then a familiar associate in whom he habitually delights.

Now he that is truly born of God cannot sin habitually, habitual sinning being so inconsisten with a regenerate condition; For,

1. Habituall sinning flowes from the inward * dominion of sin in the soule, as habituall keeping Gods commandments from the inward dominion of grace. They that are after the flesh, do minde (viz. habitually) the things of the flesh: but they that are after the spirit, the things of the spirit, Rom. 8. 5. Sinning habitually flowes from the reigne of sin, the state of sin: sinning out of frailty or infirmity, frnm the reliques of indwelling sin, of rebelling sinne.

Now sin though it do [habitare] dwell in the regenerate, as Austin notes, yet it doth not [regnare,] reign over the regenerate. See Rom. 6. 14. and 8. 2.

2. They that sin habitually, they make sin their trade, their common course and practice, they are workers of iniquity, Matth. 7. 23. Luk. 13. 27 an heart they have exercised p. 49with covetous practices, here is their exercise, 2 Pet. 2. 14.

But regenerate persons are opposed to workers of iniquity, being workers of righteousnesse, doing the will of their Father which is in heaven, Matth 7. 21. Herein they exercise themselves to have a conscience void of offence towards God and towards man, Acts 24. 16. Their foreign, their businesse, their conversation is in heaven Phil. 3 20.

3. They that sin habitually, sin easily, readily, smoothly, &c. without difficulty. Habits facilitate any thing, make it easie. He that hath the habit of writing, the habit of wrastling, the habit of any manufacture, &c. can write, wrestle, work. &c. with ease; it's no trouble or difficulty to him. So they that are habituated to sin, sin easily, they runne to all excesse,—1 Pet. 4. 4. Their feet are swift to shed blood, &c. Rom. 3. 15. they run a full carear, without stop, like a ship under saile with a full winde.

Now the regenerate, when they are overtaken with sin, they do it aegrè, sin is difficult, grievous and hateful in their eyes, what I hate, that do I, Rom. 7. 15. there's much reluctancie, renitencie, and holy strugling of the regenerate part against it, Gal. 5. 17. it goes against the haire, against the streame with them, therefore they sin not habitually.

4. They that sin habitually, they sin with p. 50pleasure and delight. They have chosen their owne wayes, [imply habitualnesse] and their soule delighteth in their abominations, Isa. 66. 3. Scorners [that implies the habit] delight in scorning, Prov. 1. 22. they are apt to take pleasure in doing that which they can do easily, smoothly: have small pleasure in that which is harsh and difficult; yea, they glory in sinne, Phil. 4. 19.

Now the regenerate delight not in sin, take not pleasure in it, &c. but hate it, Rom. 7. 15. Psal. 119. 104. abhorre it, Psal. 119. 163. bewaile it and bitterly mourne for it, Psal. 6. and 38. But they delight in God, in his lawes, in his wayes, Psal. 37. 4. Cant. 2. 3. * Consuetudo quasi secunda, & quasi affabricata natura dicitur. August. lib. 6. de Music.Psal. 119. 16, 35. Rom. 7. 22. Psal. 40. 8.

5. They that sin habitually, have contracted to themselves a kinde of cursed necessity of sinning, that they cannot cease their sinning: Sin is by custome become as another nature, which cannot be laid aside…. They may assoone cease living, or cease being, Quia peccando cessare nesciant. B…z. Annot. In… …d peccandum. Calv in loc. Incessab les peccati. Iac. Laurent. in col.as cease sinning. Hence Peter describe… the heretical seducers of which he prophesies, 2 Pet. 2. 1, 14. as having eyes full of adultery [or Gr. full of the whore] and that cannot cease from sin, foreign i. e. which know not how to cease from sinning. Bez. Restlesse to sinning, who are intemperately carryed on to sinning with … restlesse motion. Calv. unceaseable … p. 51sin. Laurent. i. e. quite unable to cease sinning. Notably Solomon describes the way of the wicked; They sleep not except they have done mischief, and their sleep is taken away unlesse they cause some to fall, Prov. 4. 14 16. as if mischiefe were more naturall to them then their necessary sleep. Carnall men are so captivated by Satan. 2 Tim. 2. 25. Eph. 2. 2, 3. In such thraldome and bondage to iniquity, Acts 8. 13. Rom. 6. 16, 17. and this thraldome is so strengthened and aggravated by the deceits and graduall growth… of sin. (1.) Suggestion winning consent. (2.) Consent procuring acts. (3.) Many acts breeding an habit. (4.) Habits growing unto custome. And (5.) Custome becomming an inevitable necessity; that how can it be possible that carnall men should cease from sin?

Now no such cursed necessity of sinning lies upon them that are borne of God: for they can cease to sinne; the thief converted ceased to revile and blaspheme Christ, and instead thereof justifies him, confesses him, prayes to him, trusts in him, Luke 23. 40, 41, 42. Saul converted, ceased to make havock of the Church, and to persecute Christ in his members; and instead thereof builds up the Church by preaching Christ crucified, Act. 9. 19, 20. yea, they can keep themselves (by grace received) from their iniquity, to which they are most inclined or tempted, p. 52or wherein they have been most ensnared, Psal. 18. 22. yea, they can combat with the flesh, C…l. 5. 17. and do hate every false way, Psal. 119. 104.

VI. They that are borne of God, do not sin, nor can sin so as to allow, approve or cherish themselves wittingly and knowingly in any one darling sin, bosome sin, or Beloved corruption predominating in the soule above all the rest. God requires the deniall of all ungodlinesse and worldly lusts, Tit. 2. 10, 11. And they hate every false way, Psalm. 119. 104. This was to David an evidence of his integrity befo…e God. …was also upright bofore him, and kept my selfe from mine iniquity, Psalm. 18. 22. viz. I kept my selfe from that sin, which I might more specially call mine as being naturally more inclined to it; or being occasionally by reason of my calling, adversaries, afflictions or temptations more sollicited, seduced, provoked to it, as …aul with others often provoked him to revenge &c.

The regenerate have in them the root of all sin, originall corruption and; (1.) may thence be inclined to one sin more then to another; (2.) may fall into invincible infirmities daily▪ yea (3.) may sometimes fall into grosse sins, as Noah, Lot, David: yea, perhaps: (1.) may have divers relapses (which yet is very sad and dangerous) into the same offence, as Peter thrice denied Christ. But notwithstanding p. 53all this they dare not …allow themselves in any one known sin, though as dear as right hand or right eye.

But unregenerate men and hypocrites have still reserves in their seeming repentance. Though they forgo many sins, yet still they retaine some secret bosome beloved sin or other; which they cannot endure to deny. As the young man his inordinate love to the world, Matth. 19. 22. The Pharisees, their covetousnesse, Luk. 16. 14. Matth. 23. 14. Herod, his incestuous course with Herodias, Mark. 6. 17, 18, 19, 20. One Devill or other still remaines uncast out, keeps possession, and exercises dominion over the unregenerate soule.

VII. They that are borne of God, sin not, nor can sin totally and finally. Not to call, (1.) either in respect of the Subject sinning; for they sin not with a totall and full consent of heart & will, but with an incompleat consent, as was evidenced before, Num. 3. p. 41. (2.) Or in respect of the Object, Rule, or Law against which the sin; they sin not totally against the whole Law of faith; though they have many fears, doubts, jealousies, & infirmities in believing, yet they believe and have received Christ by beleeving being borne of God, Ioh. 1. 12, 13. And they can truly say with him, Lord, I believe, help my unbelief, Mark. 9. 24. Nor do they totally sin against the whole Law of obedience; for though they p. 54may offend against this or that Precept, (yea, against every one of them in some sort, in respect of the legal exactnesse and accuratenesse required, Gal. 3. 13. Which no meere man since the fall of Adam could ever reach unto, Gal. 3. 21. 22. Rom. 8. 3.) Yet in respect of the Evangelical acceptance, they walk in all the commandments of God blameles, Luke 1. 6. The righteousnesse of the Law being fulfilled in them, (through Christ) who walk not after the flesh, but after the Spirit, Rom. 8. 4. The Law is written in their heart, Psal. 40. 8. Jerem. 31. 33. And from that principle within, they delight to do the whole Law; the frame and disposition of their soule respects the whole▪ Rom. 7. 22. Psal. 119. 6. So that as a wicked man in respect of the disposition of his heart may be truly said to break the whole Law, even whilest in outward act he seems to keep it: so the regenerate man may be said in respect of the habit and disposition of his heart to keep the whole Law, even then when in outward act he seems to break it.

Nor Finally; Such as are borne of God may fall, and foully fall: but not finally fall away; they alwayes sooner or later rise again by repenting. David rrMulti volunt cadere cum David, sed nolunt surgete cum David. Aug. enarrat. in Psal. 50.Ps 50fell, 2 Sam. 11. but David rose again, 2 Sam. 12. 13. Psalm. 51. Peter fell, Mat. 26. 70, … 75. But Peter recovered himself; remembred the words of Christ; went out and p. 55wept bitterly, Matth. 26. 75. And afterwards stuck so faithfully to Christ, that he thrice confessed him, Ioh. 21. 15, 16, 17. and at last by a bloody martyrdome glorified God, Iohn 21. 18, 19.

Nor is it possible that the truly regenerate should finally fall. For, 1. The nature of grace in them is for the substance of it incorruptible and unperishable; called seed remaining in them, 1 John 3. 9. And eternal life, John 17. 3. and 6. 54. 1 John 5. 13. called eternal, à parte post; because though it had beginning, yet it never shall have end. 2. They are founded upon a sure rock that cannot be shaken by tribulations, or all the powers of darknesse, Matth. 16. 18. and 7. 24, 25. 3. They are preserved and kept by the power of God to salvation, kept-as-in-a-garrison, for so here the military terme [foreign] properly signifies, as is evident 2 Cor. 11. 32. And they are engarrisoned, not by men, Angels, or creatures; but by the power of God, 1 Pet. 1. 5. Hence they are invincible and impregnable; My Father which gave them me, is greater then all, and no man is able to pluck them out of my Fathers hand, John 10. 29. 4. Finally, the promises of God are sure and cannot faile, 2 Cor. 1. 20. And these promises assure the regenerate of perseverance; My sheep hear my voice,—and I give unto them eternal life, and they shall never perish: neither shall any man pluck p. 56them out of mine hand, John. 10. 28. All that the Father giveth me, shall come to me: and him that cometh to me, I will in no wise cast out, foreign, A double negative, for greater emphasis, Iohn. 6 37. I will never leave thee, nor forsake thee, Heb. 13. 5. In Greek here are five negatives to the word; It might be rendered thus, I will not not leave thee, neither will I not not forsake thee: viz. I am peremptorily and absolutely resolved never to cast thee off or forsake thee.

But on the contrary, unregenerate men so remaining, sin totally, and finally.

Totally, with their whole heart and full consent of will, they being totally carnall, as was shewed before: and against the whole Rule or Law of both Faith and Obediance; of Faith; by not beleeving in Christ, and receiving him, Iohn. 16. 9. and 1. 11. And of Obedience, being children of disobedience, fulfilling the wils of the flesh, &c. Eph. 2. 2, 3. Yea, the carnall minde is enmitie against, God; for it is not subject to the Law of God, neither indeed can be, Rom. 8. 7. So that they have a disposition of heart to sin against the whole Law, and do accordingly put this disposition into act and execution, where they have opportunity, and are not restrained, running to all excesse of riot, 1 Pet. 4. 4.

Finally also they sin without sincere repentance or reformation; formally they p. 57may seem to repent, as Ahab, 1 Kings 21. 27, 29. Iudas, Matth. 27. 3, 4, 5, But they onelyonly seem to repent. For really, they would (if it were possible) sin ever, and repent never; but after their hardnesse and impenitent heart, treasure up to themselves wrath against the day of wrath, Rom. 2. 5. They hate instruction, and cast Gods words behind them, Psal. 50. 16, 17.

VIII. Finally, They that are borne of God do not sin, nor can sin only; and do nothing else but sin. For as they have a Principle of sin in them, viz. the reliques of the old man, whence they too often, Rom. 7. 17. 20, 23, 24. So they have a Principle of grace in them, the Law of their minde, the inner man; whence they delight in the Law of God, and withstand sinning, Rom. 7. 15, 20, 22. Whence the Apostle concludes of his owne person, as every regenerate man may of his; So then, with the minde I my selfe serve the Law of God: but with the flesh, the Law of sinne, Rom. 7. 25.

But its far otherwise with the unregenerate. They onelyonly sin, and can do nothing else but sinne. This is evident; For,

1. The Scriptures plainly testify thus much, They that are in the flesh, cannot please God, Rom 8. 8. Why, therefore they are without Faith, and without faith it's impossible to please God, Heb. 11. 6. For whatsoever is not of faith is sin, Rom. 14. 23. All their p. 58works, words, and thoughts are sinne, whether in civil or Religious affaires. The plowing of the wicked is sin, Pro. 21. 4. Yea, their whole course, The way of the wicked is abomination to the Lord, Pro. 15. 9. Yea, The Sacrifice of the wicked is abomination to the Lord, Pro. 15. 8. See Isa. 1. 11, to 16. & 66. 3. Yea, the very thoughts of the wicked are an abomination to the Lord, Pro. 15. 26. Yea, every imagination of the thoughts of his heart are onelyonly evil continually, Gen. 6. 5. ssSingula habet emphasin & auxesin; saepe im proba suut & scelerata hominum opera & tamencor non plane malum, & mica bonae mentis super est: at hi… etiam fontem operum cormalum, & nequam ac corrptum fuisse air, Nec dicit cor malum; sed tantum malum, non nisi malum, nulla ex parte quicquam in eo boni fuiss. Nec solum dicit cor, sed cogitationes cordis. Et addit insuper ad auxesin, sigmentum cogitalionis cordis; metaphora ducta à figulo vas fingente: id est, quicquid imaginatur, instituit, suscipit & molitur, quod est velut fingere figuli, animo suo; omnem animi propensionem, conatum ac institutum, quicquid animo volvitur. Haebraeorum quidam faciunt duplex figmentum, bonum & malum, unde natum quod nostri dicunt cuique homini duos Angelos datos, unum ad eum tuendum, alterum qui eum oppugnet & ei adversetur. Sed alii rectus dicunt non esse foreign nisi in malum. Tota enim hominis natura (etiam sons, u…pote cor) est corrupta, nec boni quicquam ex se vel cogitate, nedum fa…ere potest. Omni die, sunt qui accipiant omni tempore jam inde ab infantia; sed malo intelligere, in dies cresc…re corum malitiam etiam in corde eorum ut jam planè sint deplorati. Merceri Fraelection. in Genes. 6. 5.Gen 6:5How emphaticallyl (1.) not the thought, but thoughts: (2.) not only the thoughts, but (if there be any thing before, or beyond the thoughts) the imagination of the thoughts of his heart: (3.) not onelyonly some, or many, but every imagination of the thoughts: (4.) is not evill in, p. 59the concrete, but malice, or evilness it selfe in the abstract, as the Hebrew foreign may import: 5. Nor evilnesse in some respect, as if there were some mixture or relique of goodnesse remaining; but only evil, meer malice: 6. Nor all this only for some season, in fit of temptation, &c, but continually; all the day long, and every day, so that carnal men so remaining can do nothing but sin, in all they act, speak, or think.

2. Their persons and all their inward principles are meerly carnal, corrupt, and odious to God; not only sinners, but dead in trespasses and sinnes, Eph. 2. 1. Not only dark, but darknesse it selfe, Eph. 5. 8. Not only carnal or fleshly, but flesh it self, Iohn 3. 6. And in the flesh dwells no good thing, Rom. 7. 18. Now such as are the persons of carnal men, such are all their actions, meerely carnal and sinful. So is this people, and so is every work of their hands, and that which they offer there is unclean, Hagg. 2. 14. A corrupt tree cannot bring forth good fruit. How can ye being evil speak good things?—An evil man out of the evil treasure, bringeth forth evil things, Matth. 12. 33, 34, 35. To them that are defiled, and unbelieving, is nothing pure: but even their minde and conscience is defiled;—being abominable, and disobedient, and to every good work reprobate, Tit. 1. 15, 16.

Thus farre of the difference betwixt the sinning of the regenerate, and unregenerate, p. 60and how they that are borne of God sinne not, nor can sinne. Whereof I have treated the more largely, that in this note which is of no small consequence, the Conscience of the regenerate may be satisfied the more fully.

A Case of Conscience touching the Sinne against the Holy Ghost, what it is, and whether they that are born of God fall into it?

But before we passe from this Character of them that are borne of God, (viz. That they do not commit sinne, nor can sinne;) to another: it may be very usefull to lend a little help to the weake, timerous, and trembling Christian, against that perplexing temptation, that would perswade him, that he hath sinned against the Holy Ghost.

Alas! (saith he) If they that are borne of God, commit not sinne as the unregenerate do, if this be a signe of Regeneration, what may I thinke of my selfe? I am greatly afraid that I have sinned that very unpardonable Sinne against the Holy Ghost. For, (1.) I have sined against my light, and the checks of my Conscience. (2.) I have sinned against the experimentall tastes of spirituall things. (3.) I have crucified Christ afresh. (4.) I have bad many blasphemous thoughts in mine heart. (5.) I have fearefully fallen away from my first love; and p. 61(which kils my soule.) (6.) under all this I find my heart as hard and obdurate as an Adamant, without all Repentance or remorse for all this. Have not I just cause to conclude that doubtlesse I am an unregenerate Person?

Answ. Poor soul, forbear a little thy hard conceits of thy self, and suspend thy censures. They that have worst thoughts of themselves are not always in the worst conditiō towards God. Every one that feares he hath sinned against the H. Ghost, must not presently be concluded to have committed that horrid sin of sinnes. All this may arise, (1.) partly from thy weaknesse, not knowing either thy owne spirituall estate, or the nature of this sinne, truely and distinctly. And (2.) partly from Satans wickednesse, abusing thy weaknesse, to make thee believe this of thy self, that so (if it were possible) he might drive thee to despaire. But credit neither thine owne weaknesse, nor Satans wickednesse, to the ruine of thy precious soule.

For a more cleare and satisfactory resolution in this case, consider these particulars, 1. Who or what kind of persons are they that are in danger of sinning this sin against the Holy Ghost. 2. What this sin against the Holy Ghost is, and wherein it consists. 3. What a vast difference there is betwixt the sinnes or falls of a regenerate person yea, though against knowledge, and their sinnes, that sinne against the H. Ghost. Take this in three several Sections.