That concupiscence does not condemn the regenerate, comes to pass by an accident, which is the grace of God, which does not impute it to the faithful. This, however, does not occur in this way, as though concupiscence were no sin; for other sins in like manner do not condemn the regenerate, not because they are no sins, but because they have obtained the pardon of them through Christ.

Accordingly, we hold that there is always sin in the saints until they are freed from their mortal frame, because depraved concupiscence resides in their flesh, and is at variance with rectitude.

Sin, however, though it ceases to reign, ceases not to dwell in them. … We admit that these remains, just as if they had no existence, are not imputed, but we, at the same time, contend that it is owing to the mercy of God that the saints are not charged with the guilt which would otherwise make them sinners before God.

The commanding power of the law in positive precepts and prohibitions, which justified persons are subject unto, does make and constitute all their unconformities unto it to be no less truly and properly sins in their own nature, than they would be if their persons were obnoxious unto the curse of it.

That which lusts against the spirit, and by lusting tempts, and in tempting entices and draws the heart to sin, is for nature sin itself: but concupiscence in the regenerate lusts against the spirit, Gal. 5. 17. … And therefore it is sin properly: such as the fruit is, such is the tree.