Lectures Upon Psalm 51, Part 4 · Lecture 46
Lecture XLVI. on Psalme 51.4. Ianuary 23. 1626.
IT followeth now that we proceed to the uses that are to be made of this point. And those are foure principally. 1. For instruction. 2. For the triall and examination of our selves. 3. For exhortation. 4, For reproofe.
Vse 1.And first for instruction, To teach us how to judge of the hainousnesse of sin, that no sin is small or light to be accounted of, every sin even that that we thinke to be the least is a dead worke, as the Apostle calleth it, Heb. 6.1. deserveth eternall death. This is a point of great use. 1. To worke in us more feare of sin, and to arme us against a conceit that usually emboldneth us to many sins and hardeneth us in them, because wee thinke that they are but small ones. 2. To confirme us against the error of the Papists, who to maintaine many other of their false doctrines the better, their doctrine of possibility to keepe the whole Law, their doctrine of merit, their doctrine of Purgatory, and such like; doe teach that all sins are not in their owne nature mortall, nor doe deserve eternall death, but that some transgressions of the Law of God are onelyonly veniall sins.
Foure things there bee that will make the truth that wee maintaine against them in this point, evident unto you.
First, Consider the father that begetteth and engendreth it in us, and that is the devill, who is the father of every lye, not of the pernicious lye onelyonly, but of every lye, Ioh. 8.44. and of every vaine and petry oath, Mat. 5.37. Whatsoever is more then these (that is then yea in affirming any thing, and nay in denying) cometh foreign from the wicked one; that is from the devill, as the same phrase is used, 1 Iohn 3.12.
Secondly, Consider the punishment that the righteous God hath inflicted upon men, even for the smallest sins. And that not onelyonly upon such as wee have no cause to doubt but that they were reprobates, as upon Saul who for sparing of Agag, and saving the fattest of the oxen, and of the sheepe for sacrifice was utterly rejected of God, 1 Sam. 15.23. and upon Ananias and Saphira, who for dissembling in a small matter were suddenly strucken dead, Acts 5.3. But even upon such as we have no cause to doubt, but they were his elect children; as upon Lots wife who for looking backe (out of a loathnesse to leave the profits and pleasures of Sodom) was turned into a pillar of salt, Gen. 19.26. 2. VponUpon fifty thousand men of Bethshemesh who were slaine for looking into the Arke, 1 Sam. 6.19. 3. VponUpon Vzzah for touching and staying the Arke when it was in danger to have fallen, 2 Sam. 6.7.5 4. VponUpon the young Prophet, who being deceived by the old Prophet, did but eate and drinke in Bethel, which God had forbidden him to do, 1 King. 13.24. 5. VponUpon the man that was slaine by a lyon for refusing to smite a Prophet of the Lord, when God had commanded him, 1 King. 20.36. 6. VponUpon Moses himselfe whom God would have slaine in the Inn for delaying the circumcision of his child, Exod. 4.24. 7. VponUpon many of the elect Corinthians, that for this very cause were smitten with death, because they came unpreparedly unto the Lords table. 1 Cor. 11.30.
If any man shall object that these examples of Gods marvellous severity upon men for small sins,Object. prove not that every small sin deserveth eternall death. For we are not to thinke that any of these seven sorts, that have beene brought for examples died eternally.
I answer,Answ. It is true. But these corporall deaths that the Lord smote them with in this manner, were evident documents and demonstrations that every one of them were worthy of eternall death for these sins. For so the Apostle proveth that infants that never committed actuall sin are worthy of condemnation, because they also doe die, Rom. 15.14—16. And indeed this is the due desert of all sin, Rom. 6.23. The wages of sin is death. What death? That appeareth by the other member of the verse, But the gift of God is eternall life through Iesus Christ our Lord. And thus runneth the sentence of the most righteous law of God, Galat. 3.10. Cursed is every one that continueth not in all things that are written in the booke of the law to doe them. The least breach of the Law, the least omission of any duty commanded in it, maketh men liable to the curse of God. And to all that are under the curse of God, eternall death belongeth; according to that, Mat. 25.41. Depart from me ye cursed into everlasting fire prepared for the devill and his Angels.
Thirdly, Consider the price whereby we are redeemed from the punishment that is due unto us for the least offence that ever we committed against the Law of God, and it will appeare that the least sin deserveth no lesse then eternall death. If it were true that a man might be cleansed from the guilt of the least transgression of Gods Law by the sprinkling of a little holy water, or by entring into an hallowed Church, or by a knocke upon the brest, or by a Bishops blessing (as the Papists teach) then it might well be granted that some sins are veniall, and doe not deserve eternall death. But the Scripture teacheth that it is the blood of Christ that cleanseth us from all sin, 1 Iohn 17. from the least aswell as from the greatest. And therefore Gods people under the Law that had committed any sin against any of Gods commandements, though they had done it ignorantly, must bring their sacrifice unto the Priest or else there could be no atonement made betweene God and them, Levi. 5.17, 18.
Fourthly and lastly, Consider the reason of this, which hath beene at large delivered in the handling of the doctrine; namely, that neither our obedience nor our sin is to be valued according to the greatnesse or smallnesse of the thing that is commanded or forbidden, nor according to the greatnesse or smallnesse of the good or hurt that is done to man by it, but according to the greatnesse and authority of the person that doth command or forbid the thing. So when Saul thought that that hee had done, if it were any fault was but a very small one, Samuel telleth him, 1 Sam. 15.23. Rebellion is as the sin of witchcraft, and stubbornesse is as iniquity and idolatry. As if he should say, Thou wilt acknowledge witchcraft and idolatry to bee very hainous sins, and I tell thee Saul thy rebellion, and stubbornesse against Gods Law is no lesse a sin then that. Why, but Saul might have said, alas I did not this out of a rebellious and stubborne minde, wilfully to offend God, I did it out of a good intent, and the people perswaded me to it, and I thought it a shame for me to be lesse forward and zealous to provide for Gods worship then they. Yea, but saith Samuel thou hadst the commandement of God to the contrary, thou hast sleighted, and set light by Gods commandement, and the Lord accounteth this neglect of his commandement, no lesse then rebellion, and stubbornesse, then witchcraft and idolatry.
Object.You will say then that by this doctrine all sins are alike. Hee that to relieve his extreme necessity stealeth a sheepe, breaketh Gods commandement, aswell as he that killeth his owne father. And is there no difference betweene these sins?
Answ.I answer, Yes verily, some sins are farre greater then others are 2 King. 3.2. Iehoram the son of Ahab wrought evill in the sight of the Lord, but not like his father, and like his mother. His sins were great but not so great as theirs. Our Saviour telleth the Pharisees that some sins in comparison of others are like gnats, and some like camels, Mat. 23.24. And though the least in it owne nature doe deserve eternall torments, and foolish man cannot comprehend how there can be any degrees any▪ Magis or Minus more or lesse in those torments, that are eternall and infinite; yet the eternall God knoweth how to make degrees and differences even in those eternall torments. And though the torments that the least sinner shall endure in hell be infinite, and such as no tongue can expresse, no heart can conceive how great and intollerable they will bee; There shall bee nothing but weeping and gnashing of teeth, Luke 13 28. There the worme never dyeth, nor the fire never goeth out, Mar. 9.44. Yet will the Lord inflict greater torments on such whose sins have beene like camels, and lesser upon those whose sins have beene like gnats. Hee knoweth how to beate the servant that knew his masters will and did it not with many stripes, and him with fewer that did it not, because he knew it not Luke 12.47, 48. to make the torments of Chorazin more intollerable then those of Tire and Sidon, Mat. 11.22. Some sins yee see then are greater then other some. But what is it that putteth the difference betweene sins? What are the weights and ballances wherein sins are to bee weighed, if wee would know which are the heaviest, and which are the lightest sins. Not the opinion of men, of the world, of the multitude, of the time; nor the censure and punishment that men doe passe, and inflict upon sin. For so in times past it should have beene a greater sin to eate flesh upon a friday, then to breake many of the commandements of God, and in any man not to keepe the day of Christs birth holy in a solemne manner should be a greater sin then to break any one of Gods commandements, as than to steale, to commit adultery, or idolatry, or blasphemy either. These are therefore false weights and ballances to judge of the greatnesse or smallnesse of sins by. But by the weights of the Sanctuary, by the word of God onelyonly this is to bee judged of. And this is the rule that Gods word giveth us to judge which are the greatest sins. The more directly any sin is committed against God, the more contempt is done to God by it; the greater the sin is. As the sin against the holy Ghost is the greatest sin of all sins, because it is most directly committed against God, hee that committeth it sinneth of meere malice and despite against God. Hee doth despite unto the spirit of grace, as the Apostle speaketh, Heb. 10.29. So every other sin, the neerer it commeth to it, the more directly it is committed against God, the greater the sin is. And from this generall rule, these three particulars will follow.
First. That the sins of the highest degree against the first table, are greater then those of the highest degree against the second. So Samuel speaketh of witchcraft, and Idolatry, as of the greatest sins, 1 Sam. 15.23. Rebellion is as the sin of witchcraft, and stubbornesse is as iniquity and idolatry. So our Saviour calleth the first table, the first and the great commandement. Mat. 22.38.
Secondly. That sins committed against knowledge are greater sins then those that are committed out of simple ignorance, because there is greater contempt done to God by them, then by the other. See this in a sin of omission, Iames 4.17. To him that knoweth to do well, and doth it not, to him it is sin. As if he had said; to him it is sin with a witnesse. See it also in sins of commission, Pauls blasphemy and persecution was in respect of the deed it selfe, a farre greater sin, then the sin of that man was, that gathered sticks upon the Sabbath day. And yet Paul found mercy with God, because he did it ignorantly, as himselfe saith, 1 Tim. 1.13. Whereas the other found no mercy with God, as we see, Numb. 15.35. because he did it against his knowledge presumptuously. How may that appeare will you say? Surely he, and all the congregation, knew well how strictly a little before God had enjoyned a precise rest, even from gathering of Mannah upon the Sabbath day, Exo. 16.23. yea from doing any worke even about the making of the tabernacle, yea, or kindling a fire in any of their tabernacles upon the Sabbath day, Exod. 15.…, 3. And yet would he doe this; he sinned against his knowledge, he sinned presumptuously. Therefore is this story brought in by the holy Ghost, immediatly upon the law that God had made against presumptuous sinners,Applic. as a sanction, and ratification of that law, Numb. 15.30, 32. O thinke of this, you that at this day do so presumptuously profane the Lords Sabbaths, not by gathering a few sticks, but by following your profits, and pleasures on that day, with the neglect and contempt of Gods house and worship. The spirit of God wrought that love in Davids heart to the house of God, that he professeth Psal. 84 10. He had rather be a doore-keeper in the house of his God, then to dwell in the tents of wickednes. And what spirit is it that maketh you to hate and loath the house of God as you do? that maketh you so farre in love with the tents of wickednes, I mean the ale-houses (the most of which, if any houses under heaven may well be called the tents of wickednes) as you are, that you cannot be drawn from these tents of wickednes, into the house of the Lord, no not upon the Lords day? you cannot pretend ignorance for your sin, no more then he that gathered sticks upon the Sabbath day could, you sin against your knowledge, as he did, you sin presumptuously as he did; yea your sin is worse then his was. 1. Wee read not that he did this in the time of Gods publike worship as you do. 2. He spent not his time so ill in gathering sticks, as you do in swilling, and gaming upon the Sabbath day. 3. He drew not other lewd companions to joyne with him in his sin, as you do. And yet God met with him, he died without mercy, as you have heard for his sin, & be you sure the Lord will meet with you also one day, and unlesse you repent, and forsake this sin, you shall find no more mercy with God, then he did. Well, because I see many of you my neighbours here now, whom I know to be faulty this way, and whom it may be I shall not see here this twelve-monethmonth againe, I have the more willingly enlarged my selfe in the application of this point, and though I see small hope to prevaile with any of you, for the belly hath no eares, and the Ale-house-haunter is usually a scorner, and derider of Gods Word; yet because I know that that is unpossible with men, is possible with God; as our Saviour spake in a case not much unlike to this Luke 18.27. and God hath oft wrought by a Sermon, as great wonders as this commeth to, I will conclude my speech to you with that prayer that Noah once made for his sons, Genesis 9.27. God perswade Iaphet to dwell in the tents of Sem. The Lord perswade you to shun and forsake these tents of wickednesse, to love and frequent better the assemblies, and congregations of his people, where his ordinance, and service is to bee found.
The third and last rule whereby we are to judge what sins are greater, and more hainous then other, is this. The sins that are committed by such as are of speciall note above others, for the profession of true religion, and piety, are geater then the sins of other men. This is plaine by that speech of the Apostle, Rom. 2.9. Tribulation, and anguish, shall be upon every soule that doth evill, upon the Iew first, and also upon the Gentile. Why upon the Iew first, rather then upon the Gentile? Because God received more contempt and dishonour by the sins of such, then of other men. The name of God is blasphemed among the Gentiles through you, saith the Apostle, Rom. 2.24.
Vse 2.The second use that this Doctrine serveth unto, is for the examination of our selves, and for the triall of the truth, and soundnesse of our repentance; which it highly concerneth us to know, and to take heed wee bee not deceived in it. 1. It is no good argument to prove we have truly repented, because we have sometimes found deepe remorse, and trouble of mind for our sins; For so had Ahab, and Iudas, as we have often heard. 2. Neither is it a good argument we have truly repented, because we have now left the sins wee were heretofore given unto; For the Apostle speaketh of certaine hypocrites that were cleane escaped from them that live in errour, that had escaped the pollutions of the world, even through the knowledge of the Lord, and Saviour Iesus Christ. 2 Pet. 2.18.20. By what notes may we then judge of the truth and soundnes of our repentance? surely by these two principally. 1. When we can grieve for our sins, hate and forsake them, chiefly out of this respect, because the Lord is offended, grieved, and dishonoured by them, when our sorrow is according to God, as the Apostle speaketh, 2 Cor. 7.10. when our repentance is repentance towards God, as the same Apostle calleth it, Acts 20.24. 2. When our sorrow for sin, our hatred and forsaking of it, groweth from faith; and when the knowledge and perswasion we have of Gods fatherly goodnesse, and mercy, rather then of his power, or his justice, and anger against sin, can make us to mourne for our sins, to hate and forsake them. For so is true repentance described. Zac. 12.10. I will powre upon them the spirit of grace, and of supplication—and then they shall mourne, as one mourneth for his only sonne. And in 1. Pet. 2.1—3. Lay aside all malice, and guile, and hypocrisies, and envies, and evill speakings—if so bee that ye have tasted that the Lord is gracious. Would we therefore know the true cause why our hearts are so hard and senslesse; why wee cannot grieve and mourne more for our sins; why wee cannot more willingly forsake and cast off many of our sins; surely the Lord hath not yet powred upon us the spirit of grace, nor given us thereby a sound assurance of his mercy, and fatherly love towards us in Christ. We have not yet tasted (though it may be we know it, and can acknowledge it with our tongues, and discourse learnedly, and eloquently of it) nor have we attained to a particular, a lively and comfortable assurance that the Lord is gracious. For if we had, certainly nothing would be so effectuall, to worke in us a sound griefe of heart for sin, nothing would cause us so much to hate, and abhorre sin as this, that wee have thereby offended, and grieved, and made so light account of so good, and so gracious a father, as the Lord is unto us. This was that that above all things so much troubled and afflicted the heart of David here. Against thee, thoe onelyonly have I sinned, and done this evill in thy sight.