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Object. viz. Let a Man's Sins be what they will, so long as the Condition be performed he, may according to this Law be judged no Transgressor, page 17.
Animad. Whereas if this Law of Faith or Covenant of Grace must be as fully observed, as the whole Law ••hat God gave to Man for a Covenant (as before) no Part whereof was to be broken, how do these consist? And if the Law be not made void through Faith,
but established; and if it be not the Unrighteous that shall inhe∣rit the Kingdom of God, but such as are washed and sanctified from all Uncleanness, that are also justified in the Name of the Lord Jesus, and by the Spirit of our God, see 1 Cor. 6. Then I do not see that the Performance of the Condition of the Cove∣nant of Grace can consist with [Let a Man's Sins be what th••y will] which Words have a Tendence to an Evil Liberty; for, a justified State is plainly opposed (as contrary) to that of the Un∣righteous in this, 1 Cor. 6. 9, 10, 11.
Object. It's further added; Though we fail in our Duty we fulfil the Condition, page 18.
Animad. How can that be? if the Covenant of Grace, or Law of Faith be the Condition which we are to observe and obey, as our Duty so far as it concerns us, both as enjoyned and assisted by Christ Jesus our Life and Righteousness? Is it not our Duty to fulfil the Condition? and do we yet fail in our Duty whilest we fulfil it? No sure.
As to David's Heart being perfect, and that he kept God's Command∣ments or Precepts. 1st. This of his Heart being perfect, re¦spects what was sincere and uprght in David as a Spirit without Guile, a sincere Desire, Intention and Resolution of Heart towards God, though for a Time he had Failings, and was bes••t with Temptations, yet the Lord had Regard to his Uprightness, &c. 2dly. David's keeping God's Commandments or Precepts, was when he was really clear, and actually obedient, walking in the Wayes of God, and not as consistant with his sinning in the Matter of U∣riah, &c. for which he underwent great Judgment and deep Af∣fliction, often imploring Mercy and Pardon, praying for Clean∣sing, Washing &c. 3dly. As he was a Man after God's own Heart, he was according to and in God's Choice and Promise, he stood in the Election: The Lord hath sought him a Man after his own Heart, 1 Sam. 13. 14. I have found David the Son of Jesse, a Man after mine own Heart, which shall fulfil all my Will; this be∣ing fulfilled he was in a precious State, not guilty nor con¦demnable, for, after God's own Heart, was both ••is Sincerity, Perfection and Purity: Surely being a Man after God's own Heart and fulfilling all his Will, could not concern David's worst but his best State.
Object. But to answer that Complaint, That his Sins were more then the Hairs upon his Head, this Writer saith, There are Sins consistant with Sincerity, and inconsi∣stant with it.
Animad. Though I would as favourably construe his Words as I can, yet this Phrase [Sins consistant with Sincerity] I can nei∣ther own to be sound, scriptural or of a good Tendence; but tending to gratifie both the sin-pleasing Professors unrighteous Im∣putarians, and loose Antinomians of our Times; for, though I do gra••t, ••hat a sincere-minded Man may possibly be overtaken with a Fault through some great Temptation or Tryal, & yet not loose his Sincerity (though it be clouded) but retain his Integrity, as Job did his, until he be fully recovered, restored and delivered, (wherein he differs from him that wilfully or designedly sins, or is obstinate or wittingly dissembles and playes the Hypocrite) yet no Sin or Neglect of Duty is consistant with the Sincerity it self, which God hath begotten in the Creature; but there is a daily or constant Travail and Warring in the sincere Mind and Soul, until the Sin be overcome, and really done away, as it was with Paul when with his Mind he served the Law of God, had travail∣ed in Spirit for Deliverance from that Law of Sin, which did em∣bondage or captivate his Members, in which low Estate of war∣ring, God hath an Eye to the upright and sincere Mind that waits upon him, and subjects to his inward Law of the Spirit of Life in Christ Jesus; and by his Spirit of Adoption doth help his Crea∣ture's Infirmities, until all that offends be subdued, and the Soul becomes more then a Conquerer. And so as for his Distinction between the Breach of our Duty and the Condition, while he discourseth for Failing of the first, and yet a Fu••fil∣ling the latter; I cannot reconcile him herein, nor own such Distinctions, either as necessary or consistant with the real Expe∣rience of a Justified State, wherein the Law of the Spirit of Life [or Law of Faith] in Christ is answered and followed, and the Effect thereof experienced in them that are in Christ Jesus, who walk not after the Flesh, but after the Spirit; and in them the Righteousness, Morality, Good Order and Duty (both respec∣ting the Law and Gospel, Nature and Grace) is fulfilled by Christ Jesus, and performed through his spiritual Assistance.
It's true, there is a Sin unto Death (as he saith) and a Sin not unto Death; and no better then sin¦ning unto Death, can I look ••pon Men's Continuance in any known Sin or Unrighteousness, all their Life Time against the ho∣ly and just Law of God in the Conscience; the Sin of Impenitence as well as of Unbelief being persisted in, incurs Death, as it's granted that David (in the M••t••er wherein he sinned) in that present State could not have been saved if he had dyed; but surely if the Condition of true Faith and Repentance be per∣formed, and the Nature there of be experienced, the other Acts of Duty and Obedience will follow; for, is there any Sin or Neglect of Duty that's not to be repented of and ceas'd from? or can a true Believer see any Sin or Failing without believing, or exercising Faith in his Warring against it till he overcome, and he hath out grown it? No sure, he attains to the Accomplishment of his Warfare through valiantly fighting the Good Fight of Faith, he reacheth unto the End of his Race by unwearied travailing on without Fainting.
pag ibid.
page 18.
page 18.
page 18, 19.
And what he cites is also true, viz. De. Peccato ad Mortem, quoniam non expr••ssum est, pos∣su••t diversa sentiri; ego autem dico id esse Peccatum, Fid••m quae per Dilectionem operatur, d••serere usque ad Mortem. Concerning Sin unto Death, because it is not express••d, d••vers Things may be thought of it; but I say, that sin is this, to desert (or never come up to that Faith which worketh by Love) unto Death, August. de Con. et Gra. chap. 12.