Rome ruin'd by VVhite Hall, or, The papall crown demolisht

CHAP. XIIII. Treateth of the power of a regenerate man in point of sinning.

SECT. 1.

Objection. TOuching which the Papists affirme, that the precepts and Commandements of God to a man regenerate, justified, and in the state of grace, are not impossible to be kept.

Ans. In answer to which it is requisite, first to lay open the point touching the ex∣tent of the truth therein contained, and then to answer to their objections.

1. We are to consider a four-fold state and condition of man;* 1.1 first as he was created in a perfect state before his fall, when it was possible for man to have kept the Law, and have conformed himself in perfect obedience to the will of his Creator.

2. But man considered in his corrupt estate, before he be rege∣nerated and restored, can by no meanes keep the Law, as the Prophet saith, Can the Black-a-moore change his hew, or the Leo∣pard his spots, Jer. 13. 23. so the Apostle, Whatsoever is not of faith is sin, Rom. 14. 23. And we are not able of our selves to think any thing as of our selves, 2 Cor. 3. 5.

3. In the restored estate of man by Regeneration and new Birth the Law is partly possible to be kept, and partly impossible. It is possible two wayes; 1. By the imputation of the righteous∣nesse of Christ, who hath fulfilled the Law for us, for he needed not to have fulfilled it for himself, as he suffered not for himself, for he was perfectly holy and just even from his conception, by the communication of the Divine Justice, for the Apostle saith, Rom. 10. 4. Christ is the end of the Law, that is, the fulfilling of the Law for righteousnesse to every one that beleeveth. 2. The Law is possible to be kept of the regenerate in respect of the in∣coation, or beginning of obedience internall, and externall, as the Apostle saith, This is the love of God, that we keep his Com∣mandements, 1 Joh. 5. 3. for he which is without this being of

righteousnesse (that is, without regeneration) and saith he knoweth, and serveth God, he is a lyar, &c.

SECT. 2. The power of Regeneration.

NOw this regeneration, and incoate obedience being wrought in the faithfull by the Spirit of God, though it doe not wholly extirpate and root out sinne, yet it keepeth it so under that it reigneth not in them, and doth so revive them that they labour to resist sinne, and to live according to the Law of God; which obedience though it be (in it self) imperfect, yet it is accep∣ted of God by faith in Christ, in whose perfect righteousness•• whatsoever is imperfect in our obedience is perfected, and our imperfections pardoned.

Yet even in those regenerate ones the Law is impossible to be* 1.2 kept, in respect of that perfection which God requireth; and therefore the Prophet David saith, Psal. 143. 5. Enter not into judgement with thy servant, for in thy sight shall none living be justified; the faithfull then, doe both imperfectly keep the Law, committing many things against it. 2. In those things wherein they doe keep the Law. They have some imperfection as the Pro∣phet Isaiah saith, Chap. 64. 6. All our righteousnesse are as a stained clout, with Deut. 27. 16. Mat. 5. 21, 22. 28. Act. 15. 10. Rom. 7. 8. 24. 25. 1 Cor. 2. 14. Jam. 2. 20.

But there is great difference betwixt the regenerate, and the* 1.3 unregenerate, even when they sin; 1. In that Gods purpose standeth to save the Elect, though they sometimes slip, but so it is not with the other. 2. Their repentance in the end is cortaine, so it is not in the unregenerate. 3. Even in the sins of the regene∣rate, there yet remaineth some seed of faith, which is not utterly extinguished, nor they wholly given over; but the wicked, and unregenerate, are wholly sold over unto sin, and their very con∣science is polluted, and defiled with it. 4. The glorious state of the Saints in the next life, their obedience shall be perfect, and they shall be wholly conformable to the Will of God, and then we shall be just, not only by the imputative Justice of Christ, but

by a proper essentiall Justice, and then we shall fully be made like unto the Image of Christ, as the Apostle saith, Rom. 8. 29. Those which he knew before, he also predestinated to be made like the Image of his Son.

SECT. 3.

Obj. IN the next place their Objections shall be cited, and answe∣red in order, their first objection being this, viz. The works of the Spirit are perfect, but good workes in the regenerate are workes of the Spirit, ergo they are perfect.

Ans. This Argument proceedeth from that which is simplici∣ter (simply and absolutely of the Spirit) to that which Secun∣dum quid, after a sort is of the Spirit. The workes of the faith∣full are not absolutely the workes of the Spirit, but they be so the workes of the Spirit as they be also our workes, so they are pure, as they proceed of the Spirit; but impure, and imperfect as they be our workes.

Obj. They which are conformable to Christ have perfect works, but the faithfull are conformable in this life to the Image of Christ. Ergo.

Ans. The proposition is only true, of those which are perfect∣ly conformable, but so are not the faithfull in this life, but only in part, as the Apostle saith, 1 Cor. 13. 12. Now I know in part, &c. And as our knowledge, so our obedience, both imperfect.

Obj. There is no condemnation to the faithfull, Rom. 8. 1. therefore their workes are perfect.

Ans. The argument followeth not, for the priviledge of the faithfull, and their exemption from condemnation, dependeth not upon the perfection of their workes, but upon the perfection of Christs righteousnesse, imputed to them by faith.

Obi. Christ at his comming shall render to every man according to his workes, but it standeth not with Gods Justice to give a perfect reward unto imperfect workes; therefore the workes of the rege∣nerate, because they shall be perfectly rewarded are perfect works.

Ans. The obedience of the faithfull shall be perfectly rewar∣ded, not according to the Law of workes, but according to the

Law of faith, whereby the righteousnesse of Christ is imprinted, and rewarded in them, being theirs as fully, as if they were their owne. 2. Christ shall also judge according to their workes, not as causes of their reward, but as testimonies, and lively argu∣ments of their faith.

SECT. 4.

Obj. THe Scriptures ascribeth perfection to the workes of the Saints, as it is said of Noah, Gen. 6. 9. that he was a just man, and a perfect man in his time. Hezekiah also saith, I have walked before thee with a perfect heart, 2 King. 20. 3.

Ans. These and the like sayings must be understood of the perfection of the parts of obedience, not of the degrees of perfection; that is, the faithfull doe even exercise their obedience in every part of the Law, but not in a perfect degree, or measure. 2. They are said to be perfect only in comparison of such as are weake, and imperfect. 3. Their sincerity and perfection is understood, as be∣ing opposite to dissimulation and hypocrisie, that their hearts were perfect towards the Lord, that is, unfainedly, without dissi∣mulation, in which sence the Prophet David saith, Judge me ac∣cording to my innocency, &c. Psal. 7. 8.

Obi. The Apostle saith, Whosoever is borne of God sinneth not, 1 Joh. 3. 9. The faithfull being borne of God cannot sin.

Ans. The Apostle in that place doth not understand the dwel∣ling of sin, but the reigning of sin, for otherwise he should be contrary to himself, who had said before, Chap. 1. 8. If we say we have not sin we deceive our selves, and the truth is not in us. So they which are borne of God sin not; that is, sin though it re∣maine in them, it reigneth not in them, as the Apostle saith, Though we walke in the flesh, we are not after the flesh, 2 Cor. 10. 3. neither was the Law given to justifie men thereby, for the Apo∣stle saith, That by the deeds of the Law shall no flesh be justifled in his sight, for by the knowledge of the Law commeth the knowledge of sin, Rom. 3. 20. this then is the end and use of the Law, viz.

• 1. It sheweth what God is, viz. one that loveth Justice, and hateth iniquity.

• 2. It is a glasse, wherein we may see that Image after which man was at the first created, which now is defaced in him by sin.
• 3. It is a rule, and line, after the which we should square our lives and actions.
• 4. It sheweth the corruption of our natures. and so it is a* 1.4 Schoole-master to bring us unto Christ. So that this is the profit of the Law; First, to convince a man of his infirmities. 2. To drive him to seeke the medicine of grace in Christ.

Notes

• * 1.1

  A four-fold estate and condition of man.
• * 1.2

  The Law im∣possible to be kept of the re¦generate in re∣spect of that perfect on which God requireth.
• * 1.3

  The difference betwixt the ••••ns of the re¦generate and the unrege∣nerate••.
• * 1.4

  The end and use of the Law