wee are not in Chrift:

Secondly, because wee have the Spirit of God ruling in us, and therefore we walk after the Spirit, and not after the flefh: now if we lye in any known finne, we have not the Spirit, and therefore are not in the ftate of grace: ifany man have not the Spirit of grace, he is not the Sonne of God: now if he walk after the flesh, hee hath not the Spirit, for the Spirit gives him ability to strive against all finnes.

Thirdly, he is borne of God: now, he that is born of Gad, finneth not that is, finne ruleth not over him: for a man is faid to finne that favours wickednesse, and fetteth his heart to finne: hee finneth not, becaufe he is like God, as a fonne is like his father; and therefore a wicked man is like the devill, becaufe he is his Father, and his wickedneffe is in him, and therefore the devill is called the father of the wicked and fo every regenerate man hath all the righteoufneffe of Chrift,though not in the fame degree, he hath perfect holineffe of parts, though not of degrees: now then he hath no member of Satan in him, that is, no knowne finne which hee loveth.

Fourthly, because hee hath the whole law written in his heart, and his heart is fet to obey the whole law, and therefore hee cannot lye in any knowne finne.

Fifthly, because he is wholly changed and tranflated to another man: which is expreft two wayes. 1. The whole drift of his minde is changed. As fuppofe the earth were made free, the whole bent of it were to goe upward; fo a man is wholly bent towards

towards heaven, or elfe his heart is not changed: and if fo, he can lye in no knowne finne. 2. He is changed in his tafte. S.Paul faith, They that are in Chrift, favour not the things of the flesh, but of the spirit: every finne is bitter to the regenerate man, if it be not, then he favoureth the things of the flesh. To this is that agreeable, Keepe this feaft with unleavened bread, and not wish old leaven of malicioufneffe: we must be unleavened bread to Christ, we must give no allowance to finne.

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Sixthly, because they know God. The Lord faith by his Prophet, I will write my law in their hearis, and they shall know me fo that with this writing the law in their hearts, they cannot but know finne, for they are changed in their mindes before they can know God: hence I inferre that he that knowes God, will not change from the immutable God to the mutable creature; and they that doe it, doe it because they know not God.

Seventhly, because hee hath faith, which will make him not lie in any knowne finne: for all fins are either of the temptation of the devill, the fefli, or the world: now, faith overcomes all thefe.

1. It overcommeth the world, This is the vidory that overcommeth the world, even your faith: but if the world could overcome the regenerate in any temptation, then this were not true that faith over. commeth the world; but he fhall not be overcome by the glory and riches of the world.

Secondly the flesh; The just walketh in his integrity. To this may be added, that bleffings are everywhere annexed to the keeping of the commandeB 3

ments;

ments, Bleffed arethey that have respect unto thy commandements: If you leane to the right band, or to the left,&c, Againe, If you keepe the whole law, and offend in any one, you are guilty of the whole law. But, be fides thefe Scriptures, there be other reasons to prove that the regenerate man cannot lye in any knowne finne.

First, because hee that lyes in any knowne finne, hath another for his Lord and God, and fo is an Idolater, and fo cannot be regenerate, for hee yeeldeth to the fame ftill; if it commands, hee obeyeth; God commanding him, hee neglecteth it,and therefore maketh it his God.

Secondly, because he that lyeth in any knowne finne, will be unconftant in the ferving of God: now God rejecteth fuch an one; for though the temptation to that finne being removed, hee ferve God, yet that finne fetting upon him, hee forfakes Gods fervice, and obeyeth it, and when foever occafion is offered, hee turneth to obey it: now fuch unconftancie God hateth. As among men a flower though it be more beautifull than a pearle, yet it is not regarded fo much, because it is fading; and a fhip may faile fafe a great while, but yet falling upon a rock maketh fhipwrack: fo a man may make Shipwrack of faith and a good confcience; and fuch a one cannot be in the ftate of grace.

Thirdly, because hee that lyeth in any knowne finne, will, if he had like ftrong temptations, commit all the finnes in the world; as be a man enclined to covetoufneffe or uncleanneffe, hee would commit any other if hee were as much enclined to any

any

other: now, fuch an one cannot be in the state of grace.

Fourthly, because if a man have a good heart,no finne can grow there, because it is out of its proper place, and therefore cannot profper: as plants that grow in India, if they be fet here, wither; fo every finne in a good heart is out of its proper place, and wil not grow, but wither every day more & more: but he that findeth finne growing in his heart, his heart is not regenerate.

Fifthly, because he muft hate the word of God and godly men: for when a man is ready to commit finne,the word is at him to diffwade him, godly men diffwade him; and therefore now if he doe it, and they still rebuke him, hee commeth to account the word a reproach,and he hates it and good men likewife. Thus Herod is Johns friend a great while, till he tels him of his beloued finne,and then off goes his head: fo hee hates God, and wishes there were none, because he refolveth to finne, and God reproves him, and fo hee cannot be in a good eftate.

Sixthly and lastly, because all his actions will have an evill tincture from that his finne; it fo fwayeth all he doth,that nothing is currant in Gods fight. As if a man were fet to get honour, though he did not directly fall into that finne, yet hee fquareth all his actions that way, hee affe&teth fuch perfons as may further that his intent, fo that finne leaveneth every action of his, and whenfoever any act of religion oppofeth him, he then forfaketh all: as if a man have a project to get a harvest that

is not yet come, all that hee doth, is for that end, hee ploweth, foweth, and the like, fo it is with a man that hath a finne, and refolves to follow it, hee byaffeth all his actions by that, therefore God ab horres him and all that he doth.

First, this is to try us: hereby every man may know whether he be in the ftate of grace or no. If he lies in the leaft knowne finne that is, hee is but counterfeit, if though he be admonished, and told that God will not have him to doe fuch a thing, yet he doth it, it is a figne he is not in a good eftate: as if a man knew and were perfwaded he ought not to abound in idle speeches, and yet will, it is a figne he is not in the state of grace. So when he is commanded to pray, and yet doth it not, or doth it only for fhew, it's a figne he is in a bad eftate: or if hee knew it a finne to be idle,and is perfwaded of it,and yet will, it's a figne his eftate is not good: fo for immoderate gaming, if one be told hee fhould not, yet will use it, certainly he is bad: fo for the luft of the flesh, the luft of the eyes, and the pride of life, when a man fhall spend all his time, and finde all thoughts bent that way for any one of them, certaine it is his heart is not gracious; for then these thoughts would not abound in him, but thoughts of growing in grace; but if his morning thoughts be for fatisfying of the flesh and the lufts thereof, or his fecret plots,he may juftly feare it's a reigning finne: for when all his projects aud thoughts are upon one thing, as to be in fine apparell, it's certaine finne reigneth in him, and fo he is in the ftate of damnation as a Scholer that wholly aymes at