Survey of the Spiritual Antichrist, Part 2 · Chapter 19 – Chapter 30
CHAP. XIX. Gods love of good will, and of good liking, a warrantable distinction.
NOr can wee stand to that Antinomian ground: that in Justification there is no change of our state and spirituall condition before God; and that God hath the same love to us, before and after conversion, and that it is a vaine distinction of Gods love of good will, called amor, foreign, vel benevolentiae, and good liking, amor complacentiae aDenne Ser. of grace, m…r…y, 33.34.35because God loveth, because he loveth, and for no cause in the creature, not their most eminent works, done by the influence of Gospel-grace.
But if this distinction bee right taken, it hath an evident ground in Scripture. We teach that the love of benevolence and good will is the liking, free delight, and choise of the person to glory, and to all the meanes,Gods love of good will toward our person, and of good liking toward our faith and holy walking, a necessary distinction grounded on Scripture. even to share in Christs Mediatory love, and the fruits of his death: in this love he willeth, and ordaineth, and layeth up good and happinesse for us, expecting no payment at our hand, the other love is onelyonly denyed by Antinomians, but without ground; for this love of complacencie is of things, not of persons; and when we say, God loveth his Saints, for their inherent holynesse, and delighteth in them for it; we meane no other thing, then that God loves the sparkles of his owne rarest worke, his saving grace, so farre as to make it a meanes to fulfill the love and gracious decree of good will, of free election; not that any new immanent act of love, arises towards the person loved,God createth a love-worthy object to himselfe, freely, and loveth it freely. that was not in God toward that person from eternity: but the truth is, God first createth a lovely, and love-worthy object, and then out of that love that createth being, and the lovely object, hee goeth on to continue the former act of loving and delighting in that object, and rendreth it more lovely. Creatures cannot create the object of their love, but find it created to their hand, and expect to have some perfection added to them in an union of love, with that excellent thing they love, and they are often deceived; and ever their love hath a cause, and hire, and reward in the thing loved. Now, when it is said, that God loveth all that he hath made, then he created his owne lover, and his owne love. 2. When hee loveth the chaines and bracelets about the neck of his Spouse, Cant. 4. He there createth, in his Christ, a new rare piece liker to himselfe, then the works of pure and simple creation; this is not pure love, but a continuation of his creating good will; nor doth the creature engage God to love it; but as divine love gave being to these ornaments of grace, the inherent holinesse in his Bride; so that the same love continueth it selfe in delighting in his owne worke. 3. So he is said to love his Bride; for, or because of her excellency and beauty, that he bEzech. 16▪ 14.putteth on her; and still he loveth his owne in Christ, for his owne rare workmanship, not that the creature was cause or begetter of that love; and he crowneth his own gifts, not our merits, saith Augustine, his owne worke, not our worke; for we are meere vessels to containe grace as grace; and meere patients in this love: and so he loveth Christs imputed righteousnesse in us; and this righteousnesse imputed is not simply eternall, but hath its rise in time. If then Antinomians say, we make our time-holinesse a cause and condition of eternall love, they must remove this objection themselves; for imputed righteousnesse which they make the cause of eternall love will stand against them, more then against us. For wee say, both imputed and inherent righteousnesse are meere conditions, no causes of eternall love, and that not simply, but as they are protracted and continued, to carry us on to glory; yea imputed righteousnesse is no more a cause of eternall love, being onelyonly a thing temporary, and not eternall, à parte ante, nor inherent righteousnesse; so must all these be expounded. The Lord cPsal 146.8loveth the righteous. dPsal. 51.6.The Lord loveth truth in the inward parts, ePs. 147.11.he taketh pleasure in them that feare him. The Lord is ravished with fCant. 4.9.7one of his Spouses eyes, with one chaine of her necke; to him she is all faire, and not a spot in her. All these include not onelyonly inherent holynesse, but imputed righteousnesse, and both have their use in time, but can never prove that our time excellencie, whether imputed or inherent, is the cause, condition, reason, merit, or ground of the Lords eternall, immanent, and unchangeable love; but the fruits thereof and the condition of its continuance. And that our Lord loves us with the same love of complacency, that is, that he driveth on his chariot paved with love, in sweet fruits of free election, the same way, with the same delight; But that when the justified person, whores, swearers, kils the innocent, denieth the Lord Jesus, as did Peter, and David, God loveth us as much as when they beleeve, pray, walke in all holy conversation, and that God is not a whit displeased with the Saints, for these sinnes, because all his displeasure, or revenging justice, was drowned and swallowed up in Christs sufferings, is to us abominable.
CHAP. XX. There is a reall change of our state in justification,
YEa, clearely before God, there is an excellent change in the state of the Saints, from ungodlinesse to justification, so as they were not from eternitie, nor before they beleeved, justified and godly, 1. because the Lord saith, aHos. 1.10. 1 Pet. 2.10.In time past the Gentiles were no people, and obtained no merciemercy, and now are a people, and have obtained mercy. Jerusalem bEzech. 16.1, 2, 3, 4, 5.was once polluluted in her owne bloud, and the Lord looked on her so, and he washed her, and adorned her. 2. The Apostle was once to God c1 Tim. 1.13a blasphemer, a persecutor, and God saw him so, else neither was the Apostle so, nor could he speake truth in saying so, but he obtanied mercy. So in other Scriptures dRom. 6.17.18. Tit. 3.3. Ephes. … ▪ 1, 2, 3, 4 Ephes. 4.20. 2 Tim. 1.9.a most reall change is holden forth, and that in Gods eye.
CHAP. XXI. We mixe not workes and grace in the matter of Justification.
WEe utterly deny that Antinomians can make good their charge, that we mixe works and the Law in matter of justification, with faith, and the free grace of God.
1. Works done by grace smell of the mired fountaine they spring from, they are polluted with sinne; now Paul Rom. 3. saith, All Jewes and Gentiles have sinned, none doth good. Psal. 14. Psal. 53. Void of sinne, therefore by the Law can no flesh be justified; and so the righteousnesse by which we stand before God must be free of sinne, and free of a breach deserving a curse, which must fall on us, if we continue not in all the Law in the most gracious works we can doe, aGal. 3.10. Deut. 27▪ 26.yea, if not in all that the Law requires to the least jot or tittle; we are not justified now with such a Gospel-inherent righteousnesse as no man hath.
2. Christ must be a Saviour by halfes and quarters, if we divide the righteousnesse of our Saviour betweene faith or works, between Christ and our merits. Free grace is a jealous thing, and admitteth of neither compartner, corrivall, or fellow with Christ. Paul will have his owne righteousnesse in the plea, but dung.
3. It quite brangleth the peace of God that issueth from justification, that it is a peace that free will createth to my selfe from my owne works, and not a peace dipt in satisfactory bloud.
4. It taketh much glory from Christ, that we weare a garment foreternitie of our spinning, better the wedding garment bee begged, and all its threeds be of free grace, and that full glory be given to the LambebRom. 4. …. 2. vers. 20. Rev. 5.9..
5. Law and Gospel, Grace and Law-payment must be confounded.
6. Christ must die in vaine.
CHAP. XXII. Antinomians deny sinne to be in the justified.
ANtinomians aEato. Hony combe, c. 3. ca. 30.31.32. Towne asser. pag. 131. Saltmarsh free grace, 140.will have no sinne remaining at all in a justified person, and nothing contrary to Gods holy Law; And bCrispe vol. 2. ver. 5. pag. 154.155.156.Crispe saith, Its close removed, as if it had never been. All which is true of the Law-guilt, and actuall obligation to eternall wrath, but of the Essence, being, or blot of in-dwelling-sinne in us, its most false. 1. Pardoned sinne, that Christ payed for, is so sinne, that if wee c1 Io…. 1.8.who are pardoned, John and the rest of beleevers, who have d1 Ioh. 2.1.an Advocate with the Father, Jesus Christ the righteous, say wee have no sinne, wee deceive our selves, and the truth is not in us. (2.) Who (even of the justified) can say eProv. 20.19I have made my heart cleane, I am pure (inherently) from my sinne? there is not fEccl…s. ….10a just man on earth, that doth good, and sinneth not. There is none gR…m. 3.1…. Ps…. 14.3.that doth good, (not David who is justified by faith) no not one. 3. The flesh, in the regenerate, sinnes and lusts against the Spirit, and the holy Law of God, and the body of sinne, though subdued, having lost the Kingly dominion, as a Tyrant, though not the nature; and being (as Augustine hAugust. Inest, non ut non sit, sed ut non imputetursaith) of sinne, iRom. 7.14, 15▪ 16. Gal. 5.…7.18. Heb. 12.1.as an underling dwelleth in all the justified, but is not imputed. 4. What we want of the perfection that God requireth to be in our sanctification, and mortification, which are but in growing, while we are in this life kAug. contr. du…s epi…. Pelag…. …. c. 1…. …nest non ut non sit, sed ut non imputetur, must be sinfull imperfection. 5. For we dayly aske of our Father which is in heaven, forgivenesse of sinnes lCol. 3.7.8, 9. Ephes. 4.22, 23, 4. 2 Pet. 3.4.; which we could not doe, except sinne remained in us: nor doe wee with Papists say, that Christ but covereth, but washeth not away our sinnes in his bloud, for the guilt obleiging to satisfactory punishment, is fully washen away not covered onelyonly.mMatth. 6.12. Towne Asser▪ of Free grace, 131.oRom. 7.22▪ 23.
CHAP. XXIII. Antinomians say, to faith there is no sinne.
WEe judge that unsound, which Towne aTowne ass pap▪ 71.saith, To Faith there is no sinne, nor any uncleane heart; for then should Christ dwelling in the heart by faith, and sinning, be inconsistent, which is known to be contrary to Scripture; to the experience, weaknesses, complaints of the Saints groaning under a body of sinne, as bRom. 7.23.captives in bolts and yron fetters. 2. And must argue, that who ever beleeve, are as perfect as Angels in heaven. 3. That a justified person beleeveth not onelyonly pardon, but the perfection of Angels, and that he sinneth not, and must be perfectly sanctified, if he beleeve a lye, to wit, that he sinneth not, but is perfectly holy; and this fancie they build on Luthers words perverted, who saith, I beleeve that there is a holy Church, which is indeed nothing else, but I beleeve there is no sinne, no malediction, no death in the Church. Whereas Luther speaketh not of sinne, in its in-dwelling blot, but of sinne as in point of Law, it doth actually curse, condemne, and inflict the second death; in which sense, in point of free iustification, there is no sinne in the invisible Church of the justified and effectually called Saints. Saltmarsh Free grace, pag. 154. Thus the Scripture calleth us ungodly, and sinners, and children of wrath: not that we are so, but seeme so: or not so in Gods account, but in the worlds.
CHAP. XXIV. The raigne of Faith not absolute, as Antinomians say.
ANtinomians aTowne asser. of grace, pag. 75.will have the raigne of faith so absolute, that in faiths kingdome of grace, there is no sinne, which were more then a golden heaven on earth: for so 1. Faith were perfectly strong, and in the highest pitch of fulnesse of perfection in all the justified. 2. If, withall, the whole morall acts of a justified person, should flow from no other spring, but this strong faith, ever acting us to good. But wee cannot yeeld to either Libertines, or Antinomians, that Faith is so absolute a Prince, as that all sin, rout, and branch, not only in its fullest dominion, but also in its being, and simply indwelling must be banished out of Faiths dominions, so as once beleeving, we could no more, as sinnefull men, but must act as beleevers for ever; but wee thinke under faiths raigne, sinne dwelleth as an underling, as of old the Gibeonites dwelt, under conquering Joshuah, and victorious Israel, as hewers of wood, and drawers of water. Yet these Cananites were said to be spued out of that good land. 1. Jure bell…, by the Law of conquest, and of victorious inheritors, as sometime they were. 2. They make the state of justification, a state of sinnelesse and absolute perfection, and of compleat sanctification, to which nothing can be added, which is not possible in this life, and then we should yeeld a scepter of highest royalty to faith. 3. If the Law of Faith did free us from the Law, as a rule of righteousnesse, good works were not our convoy and friends to accompany us to heaven.
CHAP. XXV. The Antinomians ground, that God seeth no sinne in the justified, refuted.
WEe judge it abominable to say, that God can seen no Adultery, no lying, no blasphemy, no cousening, aTowne …. 96.…7.98. …aton Honey-combe …. 7. 1…6.137.138.in beleevers, though they doe fall in such enormities. It is true, he seeth no sins in beleevers, as a just Judge to condemne them, therefore; but will Antinomians, who deny that the Jewes under the b… vol. …. ser. 5.…. …49. Their covenant tooke not all their sinnes away, but some sinnes were upon them for that time, which was the cause of that com…int.Old testament, and first covenant had a compleat and full pardon of all their sinnes, say, the Jaakob of God, with whom God was in covenant in Balaams time, and therefore that false Prophet cNumb. cap. 23. v. 20.…1, 22.23.could not be able to use enchauntment against them, were capable of such a compleat remission, as that God could see no iniquity in them? God then must see some iniquity in Jaakob, and no iniquity in Jaakob. But sure, God must as God, that knoweth all things, and as a Father see all the sinnes that justified persons commit. But Antinomians deny, that the sinnes of beleevers, committed after they are justified, are sinnes at all, and so God cannot see them to be sins, which are not sinnes; but so we cannot see sinne in our selves, except by the sight of unbeliefe, which is a false sight. And that is their meaning, which I prove. Because saith Eaton dE…ton H…n. c…mbe. 7.139. & p. 47.…2.68of that which is not, there is no temporall punishment, correction, or paine; forgiven sinne is not, or hath no being before God, Joh. 1.29. Therefore of forgiven sinne, there is no punishment. I assume. But Davids Adultery, Peters deniall, all the sinnes that the justified, yea, of all the elect, are (say Antinomians) eCrispe vol 2. ser. 3. pag. 91.92.93.94. Honey combe cap. 1.3.5.7. through the whole worke. Towne 71.96.97.98.pardoned and remitted, before they be committed, and taken away on the Crosse, by Christs bloud; then the sinnes committed by justified persons, are no sinnes. 2. To faith there is no sin (saith Towne.) 3. There is no sinne under the raigne of faith. 4. Nothing remaineth in a justified person that is sinne.
But that God seeth sinne in the justified, though not as a Judge to condemne them for sinne, is cleare. 1. Hee seeth the thoughts a-farre off, gPsal. 139.….and knoweth all things, hIoh. 21.17. Psal. 11.4. Psal. 139.1.2, 3, 4, 5. 1 King 8.39.and so must know evill and sinnefull thoughts. 2. He forbiddeth Davids Adultery in the 7. Command, and Peters deniall of his Lord in the 3. Command, even after they are justified persons, except David, because justified, have a dispensation to sinne under the Gospel, contrary to the Word iMath. 5.27, 28.29. Mat…h. 10.32.. 3. The Lord rebuketh sinnes in the justified, in David, k2 Sam. 11, 7, 8, 9. in Peter, lMath. 16▪ 23Get thee behind me Sathan. 4. The Lord punisheth sinnes in the justified m2 Sam. 11, 9, 10.11. 1 Cor. 11 30▪. 5. He is displeased with them, n1 Cor. 10.21.doe yee provoke the Lord to jealousie. But the thing that David had done displeased the Lord. Sure not so as to condemne David eternally, then there must be in God another displeasure, for sinne, by which he must see it as sinne, then his everlasting displeasure. 6. The Lord recordeth the sinnes of justified o1 Sam. 11.27▪persons in his Word; as of Moses, David, Peter, John. 7. He hateth them. 8. Giveth his Saints grace to see and bewaile them. pDeut. 1.37. 2 Sam. 12. Gal 2.11.12. Matth. 26.69.70, 71, 72. Rev. 19▪ 10. cap. 22.8 9.9. Directeth them as sinnes to his owne glory, qZach. 12.10.which hee could not doe, if he saw them not as sinnes committed by his elect, Acts 2.37, 38, 41, 42, 47. 1 Tim. 1.15.13, 14.to manifest the glory and riches of his free grace.
CHAP. XXVI. Confession required in the beleever.
TO confesse sinne in the justified, cannot be a worke of Psal. 5▪ ….3. 2 Sam. 24, 10.unbeliefe. I have sinned, saith David. 2. And forgivenesse is promised to the sinnes confessed by beleevers bProv. 28.13 …sal 32.5. …. 1.9.nor can it bee said, that the justified may confesse their sinnes committed before their effectuall calling, as Paul c1 T…m. 1.13doth, or that the Church may confesse their sinnes, according to the unjustified and unregenerated number that are mixed with the visible Church; because these truely, as they make one visible body with the justified, have sinned.The bel…ever is to confesse … against Antinomians To which I answer. 1. By the Antinomian grounds, Pauls sinnes which he confesseth, 1 Tim. 1.13, 14, 15. were pardoned before they were committed, and so taken away, as if they were no sinnes, before they can be named blasphemy, or persecution, and so Paul must lye in calling himselfe the chiefe of sinners; for hee could never truly say to God,Antinomian …. he was a sinner; pardoned sinnes to Antinomians are no sinnes. 2. Antinomians must say, there were not one elect nor regenerated of that part of the Church, of which Moses Psal. 7.3.speaketh; and E…. 64.…, 7 … Es…. 59.11, 12 1…, 14. D…n. 9.5 6, 7, 8 9.10, 11, 12, 13.Esaiah, Ier. 14.8.9, 10.Daniel, Io…. 1.8.Jeremiah, when the Church saith, Thou hast set our sinnes in the light of thy countenance; and our trangressions are multiplied before thee, and our sinnes testifie against us; which Antinomians can never prove, and is a meere conjecture, and manifestly false, for that company confesseth▪ Psalm. 90. Who had God their God from everlasting to everlasting, Vers. 2. and that saith Esai. 64.8. But now, ô Lord, thou art our Father; and who acknowledgeth God to be their hope and Saviour, Jer. 14.8. Nor is it confession, that we have sinned, as hCrispe vol. …er. p…. 160.…61▪Crispe saith, to acknowledge that Christ hath satisfied for our sinnes. 1. Because confession is an acknowledging, what wee have done against the law of God; that is, to acknowledge not what we have done against the Law, or what we are, but what Christ hath suffered, according to the Law and will of God. 2. Confession is an act of sorrow expressed in words; But that is an act of Faith flowing from joy and assurance, that Christ hath dyed for our sinnes.
CHAP. XXVII. The Law is yet to be preached to beleevers.
THe Law is yet to be preached, as tying us to personall obedience, whatever aTowne ass. grace p. 31.Antinomians say on the contrary; in the covenant of works, personall and perfect obedience was craved. Antinomians judge that by the Gospel, Christ hath done all for us, which is most true in the kinde of a meritorious and deserving cause, satisfying justice, but they doe loose us from all personall duties, or doing our selves, or in our own persons, so as we should be obliged to doe, except we would sinne. We thinke the same Law-obligation, but running in a Gospel-channel of Free-grace, should act us now as if we were under a covenant of works, but not as if the one were Law-debt, and the other wages that we sweat for, and commeth by Law-debt; Antinomians make all duties a matter of courtesie. Yet would we wish 1. Preachers to extoll Christ,How duties are to bee preached. and study Christ as their dayly Text, and heighten free-grace. 2. Preach Christ the garland, crowne, and floure of all duties. 3. Presse duties as taking their rise from Gospel-grace, and running as in a channell of free grace, and into Christs bosome. 4. Let people often know, doing is no merit. 5. That selfe-righteousnesse is the great Idol, the bosome and breast-God brought up with us from our youth, and warmed with us in Aegypt with our first life-heat. 6. That imputed righteousnesse is a way too high for a foole, from the wombe, while grace casts us in a new mould. 7. That litterall, and morall preaching of dead and letter-works, too Seneca-like, is farre from the Gospel-free-Spirit, and the subduing of corruption; that Morall Philosophie of vertues and vices cannot draw bloud of a wounded conscience. 8. That Antinomians bTowne a… ser. 36.vainely argue from the strength the Law giveth, to obey (which is as good as nothing of it selfe, without the Spirit) to disanull all binding power of the Law. 9. Beware of licence to the flesh, under the coat of liberty of the Spirit; and let none thinke that Law-curses, looseth us from all Law-obedience; or that Christ hath cryed downe the tenne Commandements; and that Gospel-liberty is a dispensation for Law-loosenesse; or that free grace is a lawlesse Pope. Grace is active, dutifull in acting, thankfull, holy, solicitous in doing, as if there were not a Gospel; free, fearelesse, bold; as if there were not a cursing Law; tender of the honour of the Law-giver, and of Gospel-glory due to him who justifies the ungodly.
CHAP. XXVIII. Strict and precise walking, a necessarie and commanded Gospel-dutie.
THe quitting of our owne righteousnesse is scarce a toe, or an inch of that large body of strict, precise, and accurate walking in all manner of godly conversation; so farre is the strait and narrow way from being nothing, as aCrisp vo. …. s…. 4 pag. 109 110. Towne asser. of grace, pag: 1.8.Antinomians say, but onelyonly beleeving and disclaiming our owne righteousnesse; Nor did the Spirit of God speake that Power of love, pag. 31.for want of the knowledge of love; we walked very uncomfortably spending our time in fasting, weeping, mourning, praying, reading, and hearing, and in performance of other duties, and all to get Christ. Suppose that heat be naturall, holy fire, from a right principle. Rom. 12.15. in a right object. Gal. 4.18. in a right manner, and due end, Numb. 25.15. yee cannot bee too holy, except God be too holy. 1 Pet. 1.15, 16. if the path be hell-ward, the fervor of the pace makes it worse. If it were to merit Christ, and make purchase of him, I should say this weake man saith right; and cTowne. asser. 139▪Towne also who saith, away with your strict injunctions; as if he would nick-name Gospel-grace to be a sowre and uncomfortable Puritane. But 1. sure the needles eye is a strict dMar. 10.25. Luk 18.25.way, 2. Travellers must sell all, and buy the eMatth. 13 46 47.pearle; hate father and mother —yea, and their owne fLuk. 14.26.life: so runne that they may obtaine, strive for the g1 Cor 9.24 25.mastery, resist unto hHeb. 12 4.bloud. As strangers and Pilgrimes abstaine from fleshly lusts, (this is more then lusting after selfrighteousnesse) that warr against the i1 Pet. 2.11.soule; fight, indure k2 Tim. 2.4.hardnesse, lRev. 2 …6. cap 3.21.overcome, die in the cause, and warre your mothers sonne on, mRev. 12.11 Epbes. 5.5.walke foreign, accuratly, Puritanically; nIude 23.beware of the …east spot of the oEph. 5 3. Psal. 16.3.flesh; and of the very wrong use of the pMath. 5.28lip, or glimpse of the qLuk. 13.24.eye. 3. Many seeke to enter in, and shall not r1 Pet. 4.8be able; and the righteous shall scarsely be saved. Antinomians say, we are Pharisees in all this; and sPower of love, pag. 2.that God ever intended to man a pleasant and a comfortable life; he meaneth, loosed from the soure life of a Precisian. But Antinomians shall wish to die Puritans. Matth. 5.47. what over-banck or singular thing doe you?
CHAP. XXIX. God is truely angry with the sinnes of elect, and beleevers.
ANtinomians hold, that God cannot be angry at the sinnes of the justified, because they are done away, and abolished in Christ. Anger is in God (saith aSaltmarsh answ to M. Gattaker.Saltmarsh) onelyonly by way of allusion and Allegory. God is not angry at the sinnes of the elect (saith bAsser. grace pag. 107.Towne,) and cEaton Honey combe, pag. 127.128.129.Eaton. Its true of anger flowing from justice, which Christ hath fully satisfied, and removed; but not true of Anger and displeasure against the sinnes of the justified, both to hate, rebuke, and correct their sinnes, though God hate not their persons. 1. Because then God should be angry at no sinnes comitted by the elect, before their effectuall conversion, as well as after; for both these sorts of sinnes are abolished in Christs bloud, ere they bee committed. 2. The Adultery and murther d2 Sam. 11.27.committed by David, ePs. 32.…, 2. Rom 4.1, 2, 3, 4, 5, 6.when he is justified by Christs imputed righteousnesse, the same way that wee are, displeased the Lord. fLam. .1.The Lord covered Zion with a cloud in his anger. gPsal. 79.….How long Lord, wilt thou be angry for ever? hPsal. 80.….How long wilt thou bee angry against the prayer of thy people; iPsal. 90.all our daies are passed away in thy wrath. The Lord was angry kD…ut. 1.… ▪with mee (saith Moses) for your sake. The Lord lDeut. 9.….was very angry with Aaron. Though thou mEsa. 1.… ▪wast angry with mee (saith the Spouse of CHRIST) thine anger is turned away, and thou comfortedst mee. And in the New Testament Christ rebuketh Peter in Anger, nMatth. 16.22.23.Get thee behinde me, Satan, for thou art an offence to me. o1 Cor. 10.12Doe we provoke the Lord to jealousie? Are we stronger then he? 3. The command laid upon beleevers, Thou shalt not Murther, cannot not be an Allegoricall command, nor was it a figurative sword that followed Davids house for his sinne; nor doth the Lord speake by figures, after the manner of men, when he saith to beleeving Ephesians, Honor thy pEphes. 6.1.Father and thy Mother. And the Lords hatred of, and displeasure at the sinnes of a sonne, may well stand with love to his person, except the Adultery of the justified bee no Adultery.
CHAP. XXX. The justified countable to God for sinne.
ANtinomians hold that the justified are not countable to aTowne asser. pag. 13…. A… Papisticall Spirit, is a man justified, and yet countable for sinne? …spe vol. 1. ser. 8 pa. …45. Though a b… l…ev…r sinne, the Law hath no more to say to him, then if he had not sinned. Saltmarsh Free grace. pag. 140. He is as free from the law on earth as if he were in heaven.God for sinne. Its true, they are not thus farre to bee countable for sinne, that they must suffer eternall wrath and answer the Law-suit and plea of sinne-revenging iustice, which Christ answered; but they are so countable for their sinnes, as if they receive five talents, they sinne, if they gaine not tenne. 2. They are to feare sinne, before it be committed, as being under the Law, and to looke for the rod of men, and temporary corrections after it. 3. Nor can Antinomians deny but temporall punishments, as well as eternall are threatned in the law.