Gods Effectual Calling, Treatise · Chapter 27
CHAP. XXVII. Of Actuall ſinne.
ACtuall ſinne is the fruit, and effect, and the puniſhment alſo of originall ſin. The firſt and principall diuiſion of actuall ſin, is into Actuall ſinne.internall and externall. The internall I call the ſinnes of ſoule, and of the faculties thereof. Internall ſinne is partly of omiſſion, partly of commiſſion. A ſinne of omiſſion, in the mind, is the want of a holy and good motion: and the roote of this is the want of originall iuſtice. And like as that defect of original iuſtice is in all the powers of the ſoule; ſo this internall Sinne of omiſſion what.ſinne of omiſſion, is of all the powers of the ſoule. Of the ſinne of omiſſion the Apoſtle ſpeaketh, 1. Cor. 2. 14. when he ſaith, that the naturall man cannot conceiue the things of the Spirit of God. Lo here the want of a holy motion in mans nature: the fundamentall cauſe whereof he addeth in the next words, ſaying, neither can he perciue them: In which words yee hauehave the want of that power and faculty, whence a holy motion doth ſpring.
The internall ſinne of commiſſion followeth: and this is a peruerſe and euill motion of the mind. And this proceedes from the third part of originall ſinne, to wit, that A ſinne of commiſſion.euill poſitiue qualitie, or naturall corruption. And like as yt poſitiue quality is of al the faculties of the mind, ſo that internall ſinne of commiſſion is of all the powers of the ſoule in like manner. Of this ſinne the Scripture ſpeakes eueryevery where. Rom. 7. 5. When we were in the fleſh, the *or affections.motions of ſinnes which were by the law, had force in our members, to bring forth fruite vntounto death. Where three things are to Three things, Rom. 7. 5.be obſerued: firſt, the fleſh, which is original ſin: Secondly, Affections or motions, whereby vnderſtand the internall ſinne of commiſſion: Thirdly, the fruit of thoſe motions foreign.or affections: whereby he meanes eueryevery externall actuall ſinne. Againe, ye hauehave the ſame three things knit together, Ephe. 2. 3. Fulfilling the will of the fleſh, and of the mind. 1. the fleſh, that is, originall ſin. 2. Next, the thought or luſt of the fleſh, which is the internall commiſſion of ſinne. 3. To fulfill the ſame, and this is externall ſinne. The ſame things ye hauehave Iam. 1. 15. When concupiſcence hath conceiued, it bringeth forth ſinne. Concupiſcence is originall ſinne: conception is actuall internall ſinne: the birth thereof is an externall ſinne. And thus farre of actual internall ſinne.
The externall actuall ſinne followeth, which is a ſinne of the bodie, and of the members thereof: and this ſinne Externall actual ſinne.alſo is partly of omiſſion, partly of commiſſion. The externall ſinne of omiſſion is, when things to bee done are omitted: and this proceedes from the internall ſinne of omiſſion: And here alſo, like as the internall ſinne of omiſſion is of all faculties of the mind, ſo the externall ſin of omiſſion is of all the members of the body. Of this ſin the Apoſtle ſpeaketh Roman. 7. 9. I do not the good which I would do. The externall ſinne of commiſſion followeth. This is when that is done, which ought not to be done: Externall ſin of commiſſion.and it proceedes from the internall ſinne of commiſſion: This is alſo of all the parts of the body, like as the internall ſinne of commiſſion is of all the powers of the ſoule. The teſtimonies of Scriptures before cited, proue this, Rom. 7. 19. The euill which I would not, that do I.
The externall ſinne of commiſſion is twofold, partly of errour and ignorance, partly of knowledge. It is of ignorance, when a man ignorantly committeth any thing: This was Paules ſinne, 1. Tim. 1. 13. For I did it ignorantly through vnbeleefe. This ignorance is either of the law, or of the fact. The ignorance of the law, is to be ignorant of Gods will: Of this Sin ſpeaketh Chriſt Luke 12. 48. He that hath not known his maſters wil, & hath done things worthy of ſtripes, ſhall be beaten with few ſtripes. This was alſo Paules ignorance, when hee blaſphemed and perſecuted the Church of Chriſt, 1. Tim. 1. The ignorance of the fact, is when a man knowes not what he doth: And a man may be ſaid not to know what he doth, or to erre in the Sin of ignorance.fact, either when he doth a thing negligently, or when a thing is done by him (as we ſay) by fortune or chance, or rather by the ineuitable prouidence of God. An example of ſinne of negligence may be this, as when a ſhip is loſt by the negligence of the Gouernour or maiſter thereof, An example of a ſinne by fortune, or Gods prouidence, may be, as when one caſting a ſtone, killeth a man paſſing by, of whom he neuer thought: for this ſinne in the old Church, the cities of refuge were appointed, Numb. 35. 23. Thus farre of the external ſinne of commiſſion, which proceedes of errour or ignorance.
The externall ſinne of commiſſion followeth, which is committed in knowledge, or as we ſay, wittingly: and this is when a man knoweth that hee doth euill: hereof ſpeakes Chriſt, Luk. 12. 47. That ſeruant who knoweth his maſters will, and doth it not, ſhall be beaten with many ſtripes.
This ſin is either of infirmitie, or of contumacie. An example Actual external ſinne committed willingly.of a ſinne of infirmitie is in Peter, who three times denied his Lord and maiſter for feare of death and perſecution. An example of a ſin of contumacie we hauehave in Iudas the traitor. Againe, a ſin of contumacie is either done in hypocriſie, as when a man is not openly rebellious, but hides his ſinne vnderunder the cloake of hypocriſie: this the Apoſtle taxeth Rom. 2. 5. Thou (ſaith he) after thy hardneſſe, and heart that cannot repent, doeſt treaſure vp wrath againſt the day of wrath. Againe, it is an open rebellion or pride; when a man ioynes to his contumacy, pride againſt God himſelfe: for which cauſe he is ſaid to ſinne with an high hand, Numb. 15. 30. This manifeſt rebellion and Hereſie.pride, is either againſt the ſecond Table of the law, as open murther, knowne adulterie; and this is the leſſer contumacie: but if it be a proud rebellion againſt the firſt Table, the ſinne is intolerable: And of this latter kind is Open rebellion.hereſie firſt, when as a man in a proud obſtinacy, wil defend anie opinion againſt the manifeſt truth of Gods word.
Of all the ſinnes before ſpecified, this is one property, that a man may repent of them, or for them all: whereupon followes another property, that they are all pardonable. But if ye adde to knowledge, pride, frowardneſſe, a malicious heart, ſtriuing againſt the holy Ghoſt inlightening a man, & teaching inwardly: then the great ſinne ariſeth, which they call the ſinne againſt the holy Sinne againſt the holy Ghoſt.Ghoſt: the propertie whereof is this, that hee which ſo ſinneth, cannot repent him of his ſinne: whereupon it followeth that this ſinne is impardonable. And this ſin is called irremiſſible, not for that the greatneſſe of it exceeds the greatnes of Gods mercy & grace in Chriſt; but VVherefore impardonable.becauſe finall impenitence is the reward and puniſhment, which by Gods iuſt iudgment is inflicted vponupon this ſinne. Read of this point Matt. 12. 21. Heb. 6. 4. 5. and chap. 10. 26. 1. Ioh. 5. 16. And thus farre of actuall ſinne.
Now it remaineth to ſee what the aduerſaries ſay of actuall ſinne. Here the greateſt controuerſie is of the diuiſion of actuall ſinne into mortall and veniall. We auouch that eueryevery ſin by nature is mortall, that is, that the guilt Sinne mortall & veniall, a popiſh doctrine.of eternall death followes it: And that if any ſinne be veniall, that is, may find pardon of God, this commeth to paſſe, not for that it is ſo by nature, but of Gods meere merciemercy in Ieſus Chriſt. Many ſcriptures approue our aſſertion. Ro. 6. 23. The wages of ſin is death. He ſpeakes here of ſin in generall, and of eternall death. Matth. 5. 19. Who ſoeuer ſhall breake one of the leaſt of theſe commandements, and ſhall teach men ſo, heſhall be called the leaſt in the kingdome of God, that is, he ſhal hauehave be of reckoning in heauen. Obſerue then here, how for the leaſt ſin a man deſerues to be ſhut forth out of heauen. Deut. 27. 26. Curſed be he that abideth not in all things which are written in the booke of the law: Therefore there is no ſinne which deſerueth not the curſe or malediction of God. For in that the law denounceth an execration againſt eueryevery ſin, there is no exception we ſee of anie, euen the leaſt ſinne. I am. 2. 10. Whoſoeuer ſhall keepe the whole law, and yet fayleth in one point, hee is guiltie of all. Therefore if ye reſt in any one ſinne againſt the law, ye ſinne againſt the whole law, and ſtand guiltie of all ſinnes, which are committed any way againſt the law: So there is no cauſe why wee ſhould meaſure our guilt by anie one ſinne, euen the verie leaſt. For euen the verie leaſt ſinne we liue and lie in (without faith & repentance) The leaſt ſinne merits hell.caries with it the guilt euen of the greateſt ſinnes, as may clearely appeare by that place of Iames. Matth. 5. 26. Thou ſhalt not depart thence till thou haſt paid the vtmoſt farthing: Therefore God in his accounts reſpecteth euen the leaſt parts of ſinne, and the ſmalleſt ſinnes that are. The tenth law condemnes euen the leaſt motions of concupiſcence. Matth. 22. 37. Thou ſhalt louelove the Lord thy God with all thine heart, with all thy ſoule, and with all thy mind: Therefore the law requires an exact or perfect obedience. Wherefore he that offendeth euen in the leaſt point, is a tranſgreſſor of the law: and that euerlaſting curſe followeth the breach of the law, if redemption be not purchaſed by Ieſus Chriſt. Matt. 5. 18. Till heauen and earth periſh, one iote, or one tittle of the law ſhall not ſcape, till all things be fulfilled. Note here, there ſhal not paſſe away one iote, or one tittle, that is, the leaſt branch of the breach of the law, which ſhall eſcape without ſatisfaction either by our ſelues, or a mediator. And thus far touching our iudgment of this matter.
The aduerſaries for actuall ſinne, reſpecting it either according to the greatneſſe thereof, or for the puniſhment it deſerueth, they diuide it into mortall and veniall. They cal that mortall ſinne which doth extinguiſh charity, Mortal ſin defined of Papiſts.or iuſtice, making vsus enimies vntounto God, and therefore guilty of eternall death. They call that veniall ſinne, which doth not quench charitie and iuſtice, nor doth not cauſe an enmitie betwixt vsus and God: but dooth a little ſtaine iuſtice, which they place in charitie, and they ſay it A popiſh veniall ſinne.ſpots it a little: wherefore this ſinne (ſay they) is ſoone pardoned, and expiate with a light puniſhment: as in this life, with the repetition of the Lords prayer, the ſmiting of the breaſt, ſatisfactiō or penance impoſed by the prieſt or which men do of thēſelues voluntarily vndergo. After this life all venial ſinnes be expiat in purgatory, if they be not pardoned in this life, by the meanes before expreſſed.
They ſay, veniall ſinne is twofold: the firſt veniall ſin is ſo called, becauſe it is ſo by nature, and for the ſubſtance Venial ſin 2.of it, as an idle word, or immoderate laughter. The next veniall ſinne, they ſay, is that, which is not ſo by nature, but for ſome imperfection, for that ſin by nature is mortall: but becauſe it is imperfect for the meaſure or quantity of the euill, therefore it is veniall. This imperfection, ſay they, is twofold: for this imperfection is either by reaſon of the will, as when there is not a full conſent of the will vntounto a ſecret motion of concupiſcenſe: In this kind of venial ſinne they reckon all euil ſecret motions, which ſtirre in the affection, before the mind can think of them, and which get not any full conſent of the will, as the motions of luſt, of anger, of enuie, &c. Oragaine, there is an imperfection in reſpect of the matter of the ſinne, to wit, when the matter is ſo ſmall and light, that it makes the ſin veniall, as for example; if a man ſteale a half-peny, or ſome ſuch trifle, wherby the neighbour is little or nothing touched, and charity is not violate.
And they go about to proue their opinion concerning veniall ſinne by diuers kindes of arguments. Firſt by teſtimonies of the ſcripture, and of the Church: next by reaſons of their owne: in refutation of which arguments my Popiſh arguments for veniall ſinne.meaning is not to inſiſt. For veniall ſinne they cite Mat. 12. 32. Whoſoeuer ſhall ſpeake againſt the holy Ghoſt▪ it ſhall not be forgiuen him, neither in this world nor in the world to come: Therefore ſay they, there is a kinde of ſinne which ſhalbe pardoned after this life: and the ſame is venial ſin, which is purged with the fire of purgatory. But let Mark. chap. 3 29. bee the interpreter of this phraſe which Mathew hath in this place. Whoſoeuer (ſaith he) ſhall blaſpheme againſt the holy Ghoſt, ſhal neuer hauehave forgiuenes, but is culpable or guilty of eternall damnation. Therefore where Mathew ſaith, neither is this life nor in the life to come, it is the ſame, as if he ſaid: It ſhall neuer be forgiuen him.
They bring alſo the place which is. Mat. 5. 22. Whoſoeuer is angry with his brother vnaduiſedly, ſhalbe culpable of iudgment; and whoſoeuer ſaith vntounto his brother Raca, ſhalbe worthy to be puniſhed by the Councel: and whoſoeuer ſhal ſay foole, ſhalbe worthy to be puniſhed with hell fire. There are here 3. kinds of ſins, ſay they, of which he adiudgeth one kinde only worthy of hell fire: wherefore the two former are to be expiat with ſome light puniſhment, and therfore be veniall ſinnes. I anſwere, this place teacheth vsus that there is an inequality, firſt of ſinnes, next of puniſhments; and thoſe alſo ſpirituall and infernall, which Chriſt expreſſeth here by an alluſion to ciuill and politique penalties which were vnequall.
They reaſon alſo on this wiſe: No man (ſay they) will denie that one ſin is leſſer then another by nature: Therefore Popiſh reaſons for veniall ſin.is not the leſſer ſinne veniall by nature? I anſwer, it followeth not, for that the leaſt ſinne by nature meriteth eternall death, and eternall puniſhment, albeit not the greateſt puniſhment. For we deuie not the inequalitie of the paines of the damned.
Next ſay they, is not one ſin leſſe then another in quantity? And therefore is it not veniall in reſpect of the imperfection thereof? I anſwer; it followeth not, for eueryevery ſin howſoeuer imperfect, meriteth eternal death: or if it be venial, it is not for the imperfectiō of it; but for Chriſts ſake, and his ſatisfaction for it.
Thirdly, they ſay, is not that ſin veniall which doth not deſtroy or ouerthrow iuſtice, charity, or inherent grace? But there are ſome ſinnes which doe not ouerthrow or extinguiſh iuſtice: Ergo, there be ſome venial ſinnes. The aſſumption is proued. The iuſt man fals 7. times in the day and riſeth againe: Behold here one ſinneth, and yet ceaſeth not to be iuſt. I anſwer: The propoſition is falſe: for that very ſinne which doth not extinguiſh the grace of Chriſt, and inherent holines, that very ſinne by it owne nature is mortall: And in that it is pardonable, and doth not aboliſh holines, that is not to be imputed to the ſin it ſelf, but to the free mercy of God in Ieſus Chriſt.