The Sum of Christian Religion 2, Part 1 · Subpart 1 · Section 2 · Subsection 5
5 What are the effects of ſinne.
NOw that it is defined what ſinne is, and from whence it came, we are to conſider alſo what be the euils which follow ſinne. For except this alſo be knowen, we know not yet, how great euil there is in ſinne, and with how great hatred God purſueth it. It hath been ſaid before, that euil was of two ſorts: one of crime or offence, which is ſinne, the other of paine or puniſhment: The euil of puniſhment, is the effect of the euil of offence. That this maie be the better vnderſtoode, we muſt here againe remember, that of puniſhments, Some are onlie puniſhments, as are the deſtruction of nature, or tormentes; others both puniſhments and ſins, as al ſins, which hauehave followed ſince the firſt fal.
1 The ſinnes which follow are effects of thoſe which go before. Sinnes enſuing, effects of ſinnes which go before.So original ſinne is the effect of the ſinne or fal of our firſt parents. By one mans diſobedience manie were made ſinners. And ſecondly, All actual ſinnes are effects of original ſinne Sinne took occaſion by the commandement, and deceiued me. And thirdlie, The effect of actual ſins is the increaſe of them, that is, greater guiltines by reaſon of the moſt iuſt iudgement of God; becauſe God puniſheth ſins with ſins. Wherefore God alſo gaue them vp to their hearts luſtes. Rom. 1.24. 2 Theſ. 2.11. Mat. 25.29. Other mens ſins oftentimes effectes of actual ſinne.And therefore God ſhal ſend them ſtrong deluſiō, that they ſhould beleeue lies. Frō him that hath not, ſhal be takē away alſo that which he hath. And fourthly, The effects of actual ſins are alſo oftentimes other mens ſins, by reaſon of ſcandale or example, wherby ſome are made worſe of others, & are entiſed or moued to ſin. So the perſuaſion of the diuel cauſed man to decline from God: and now it worketh in ſtubburn-minded men. The diuel put it into the heart of Iudas to betraie Chriſt, Ioh. 13. Euil ſpeeches corrupt good maners. So euill teachers doe withdrawe men from god to errours, idolatry, and other ſins. So a vſe of liberty out of ſeaſon offendeth, and draweth men to ſinne.
An euil conſcience an effect of ſinne.2 There followeth ſin, in the immoueable and perpetual order of Gods iudgement, an euil conſcience which is the knowledge and diſlike which we hauehave in our mind of our own ſinne, and the knowledge of the iudgement of God againſt ſin, and that proceeding out of the knowledge of Gods Law, vponupon which enſueth the fear of the wrath of God and puniſhment, according to the order of gods iuſtice, and a flieng and hatred of God who deſtroieth ſinne, which is the beginning of deſperation, and eternall torments, except it bee cured by the comfort of the goſpel. Rom. 2. The gentiles ſhewe the effect of the Law written in their harts, their conſcience alſo bearing witnes, and their thoughts accuſing one another, or excuſing. And Iſaiah: There is no peace to the wicked.
Temporall and ſpiritual euils effects of ſin.3 Temporall and ſpirituall euils: as temporall death, and in a worde all the calamities of this life. Theſe euils are onelyonly puniſhments, that is, torments and diſſolution of nature.
If any man obiect, that they alſo are ſubiect to temporall death, and other calamities, who hauehave all their ſinnes remitted them; and therefore al temporall euils are not the puniſhmentes or effects of ſinne: Temporal euils in the regenerate are effectes of ſinne, not as puniſhmentes, but as chaſtiſements.but ſome hauehave other cauſes: we anſwere, that the conſequence holdeth not from the denial of one particular to the denial of the general. For albeit the calamities of the regenerate are not effectes of ſin as a puniſhment, which is inflicted on men ſinning, that ſo the iuſtice of God might be ſatisfied: yet are they effects of ſinne as chaſtiſementes and exerciſes, whereby ſinne is repreſſed, and more and more purged out, vntill at length by corporall death the whole be aboliſhed. Now that of the blind man, Ioh. 9. Neither this man hath ſinned nor his parents: Chriſt meaneth not ſimply that they had not ſinned, or that their ſins were not a cauſe of this calamity: but that their ſinnes were not the principal cauſe, why he was borne blind; but that the woorkes of God ſhould be ſhewed on him, Chriſt by a miracle opening his eies.
4 Eternall death which is the effect of al ſinnes, Eternall death the effect of ſin.as they are ſinnes. For al of what quality ſoeuer they bee are puniſhed either with eternal paine, as in the reprobate; or with equiualent paine to eternal, as in the ſonne. This death doth begin in the reprobate, euen in this world, that is, anxiety, and torment of conſcience: which we alſo ſhould feele, except we were deliuered by the grace of God. Now by the name of eternal death, is not vnderſtoode the deſtruction of the ſoule or body, or the ſeparation of them: but the abandoning and baniſhing of the ſoule and bodie liuing from the face of God, a continuall horror and torment, and a feeling and flying of Gods wrath and iudgement, and a horrible murmuring againſt God, taking vengeance of their ſinnes.
If they obiect, that the ſinnes of thoſe who beleeue in Chriſt, The regenerate though they ſin, are not puniſhed with this death, becauſe Chriſt hath ſuffered an equiualent puniſhment for them.are not puniſhed with eternall death: we anſwere that thoſe were puniſhed in Chriſt with a puniſhment, which both for the grieuouſnes of the puniſhment, & for the dignitie of the perſon who ſuffered it, is equiualent to thoſe eternall puniſhments which were to bee inflicted vponupon vsus for our ſinnes. As it is ſaid, Eſa. 53. He hath laid vponupon him the iniquities of vsus all.
Againſt that which we affirme, that eternall death is the effect of al ſinnes, yea euen of the leaſt: The 1. Obiection is:Why the during of puniſhment ought to be alike to al ſinnes, but not the degree of puniſhment. Like is not to be giuen vntounto things vnlike. But ſinnes are not alike. Therefore al ought not to be puniſhed with eternall death. Aunſwere. There is more in the concluſion of this reaſon, than was in the premiſſes. For only this followeth to be concluded. Therefore all ſinnes ought not to bee puniſhed with like puniſhment. For all ſinnes, euen the leaſt, deſerue eternall puniſhment; becauſe all ſinnes offend againſt the eternall and infinite good. Wherefore as concerning the laſting of the puniſhment, all ſinnes are puniſhed with like puniſhment: but not as concerning the degrees of puniſhments. All ſins are puniſhed with eternall torments, yet ſo, as not with equal torments. The ſeruaunt who knoweth the wil of his maſter, and doth it not, ſhall be beaten with manie ſtripes. It ſhal be eaſier for them of the land of Sodom in the daie of iudgement, than for thee.
Al ſinnes are not equal.Here the Stoicks obiect; That al ſinnes or vices are ioined with anie one vice, and therefore all are alike and equall. But neither is this conſequence of force, whereas alſo things vnlike and vnequal maie bee ioined together: neither is the antecedent graunted. That ſeemeth to be proued by the ſaying of Iames, cap. 2. He that faileth in one is guilty of al. But Iames ſaith not, that all ſins or vices concur and are ioyned with one: but firſt, that in the breach of one point the whole law is violated, as the whole bodie is ſaid to be hurt, when one part is harmed. Then, that there concurreth with eueryevery ſin the fountaine or cauſe of al other ſins, that is, the contempt of God. And this euil beeing ſeated in the hart doth violate the louelove of God, and ſo al other parts of our obedience towards God. For no woork, which proceedeth not from the perfect louelove, dread and reuerence of God, can agree with the Law of God, or pleaſe God. And yet hauehave we experience that this hindereth not, but that he which is infected with one vice may bee propenſe and prone to ſome ſins more, and to ſome leſſe, eſpecially ſince vices themſelues alſo are one oppoſite to another, by the one of which contraries and not by both at one time eueryevery man violateth vertue.
Neither are thoſe principles alſo of the ſtoicall philoſophers to be graunted: That how farre ſoeuer thou goe in ſinning, after thou haſt once paſt the line or middle, which is vertue, it is not material for the encreaſing or augmenting the fault of paſſing beyond the line: And that al vertues are alike and equall one to another, ſo that no man is ſtronger than a ſtrong man. For whereas ſin is a ſwaruing frō the middle, it is manifeſt, that how much greater the ſwaruing is, ſo much is the ſin more grieuous: And that vertues are both in the ſame, & in diuers men otherwhile greater, otherwhiles leſſer, euen as much as the qualities of the body are different in degrees, experience doth witnes. Wherfore in the iudgemēt of god alſo there are degrees put aſwel of puniſhmēts as of ſins.
2 Obiect.Gods great mercy & his iuſtice neither impeached by other in puniſhing ſin with eternal puniſhment. Hee that is exceeding merciful doth not puniſh all ſinne with exceeding and extreme puniſhment, neither is to al eternitie angrie with ſinne, or looketh vponupon the torments of his owne woorke. For extreme iuſtice, which doth ſtrictly follow right and lawe in puniſhing, admitteth no fauourable equity, which yet merciemercy, eſpecially exceeding mercy, doth vſe and ſhewe. But God is exceeding mercifull. Therefore hee doth not puniſh all ſinne with exceeding, that is, euerlaſting puniſhment. Or, God puniſheth all ſinne with extreme puniſhment, Therefore hee is not mercifull. Aunſ. Firſt wee are to diſtinguiſh the ambiguitie of the Maior. Hee that is exceeding mercifull doth not inflict exceeding and extreme puniſhment, that is, except his iuſtice require it. But that God ſhould puniſh all ſinne with euerlaſting puniſhment, his exceeding iuſtice requireth, which is,Pſal. 5.5. earneſtly and exceedingly to hate and puniſh all whatſoeuer is not agreeable to his Lawe: So that except hee did puniſh it with ſufficient puniſhment, hee ſhould not bee mercifull, but light and cruell. Secondly, wee deny the conſequence of the reaſon: becauſe it is a ſophiſme reaſoning from that which is not the cauſe, as beeing the cauſe. For the iudge is not therefore vnmercifull, for that hee executeth a robber on the wheel: becauſe he doth it according, to iuſtice, neither is delighted with the torment and death of a wretched man, but had rather he were ſaued, if ſo the Lawes permitted. Right ſo, God, according to his infinit wiſedome, euen in inflicting extreme puniſhment on all ſinne, doth notwithſtanding ſhewe immeaſurable and manifould mercy, and contrariwiſe in ſhewing exceeding mercy doth moſt ſtraitly and exactly execute his iuſtice. For 1. He puniſheth our ſinnes ſufficiently and fullie, not in vsus, but in his onelyonly begotten ſonne, our guilt being tranſlated on him. 2. He offereth remiſſion of ſinnes and grace to al men, who receiue his Son the Mediator with true faith and conuerſion. 3. Hee woorketh alſo that faith and conuerſion by his ſpirit in the Elect. 4. Hee preſerueth his elect in afflictions. 5. At length he fully deliuereth them: And all theſe things hee doth of his free mercy, not bound or obliged thereto by any merite of ours. 6. He is not delighted with the deſtruction of the reprobate, who refuſe that grace offered: but by differring their puniſhment, and by other great and diuers benefits he inuiteth them to repentaunce. Wherefore the execution of Gods iuſtice is not repugnaunt to his mercy, neither doth his merciemercy take away or make breach of his iuſtice, but they are both coupled with a marueilous temperature in preſeruing and ſauing vsus.
How God is ſaid remit nothing of his iuſtice, and yet to be mercifull.3 Obiection is againſt this; That god doth ſo exerciſe his mercy, as he doth not thereby make breach of his iuſtice. He that remitteth nothing of extreme iuſtice, is not at all merciful, but onelyonly iuſt: God remitteth nothing of extreme iuſtice, becauſe hee puniſheth all with a ſufficient puniſhment. Therefore God is onelyonly iuſt, and not mercifull. Aunſwere. We deny the Minor. For god giueth vsus his Sonne, and puniſheth him for vsus, of his meere merciemercy, not of any right, not bound thereunto by anie merites of ours. Beſides, the Maior of the ſecond Obiection is to be diſtinguiſhed. It is the propertie of him that is merciful to exerciſe merciemercy; tru; on beleeuers, and ſuch as are penitent.
1 Reply. It is the propertie of him that is mercifull to pardon men, whether they be penitent or not penitent. Anſwere. This is a falſe definition of mercy.
2 Reply. Faith and repentance are not the cauſe of merciemercy: Therefore by this aunſwere, neither ſhould the penitent obtaine mercy, that is, deliuerance from death. Aunſwere. I graunt that faith and repentance are not the cauſe of merciemercy, and that it is not done for their repentance but for the ſatisfaction and puniſhment of Chriſt only: yet with this condition, that we apply this by a true faith vntounto our ſelues and repent. Reply. Naie, neither on the penitent doth God exerciſe merciemercy: For if god puniſh all ſinnes with ſufficient puniſhment in Chriſt, he is not mercifull. Aunſwere. I deny the conſequence of this propoſition: becauſe he gaue vsus his Sonne freelie, who ſhould ſatisfie for vsus. This ſatisfaction did the Goſpel adde.
God remitteth freelie our ſins, in that he giueth vsus freely that recompence which he taketh for them.4 Obiection. Hee that remitteth not without all recompence, doth not remitte freely, and ſo not of free mercy. God remitteth not without all recompence. Therefore hee remitteth not freely. Anſwer. God remitteth not vntounto vsus our ſinnes freely in reſpect of chriſt, but freelie in reſpect of vsus, becauſe hee exacteth nothing of vsus, and freely giueth vntounto vsus Chriſtes ſatisfaction. Although then he wil hauehave ſatisfaction to be made by another, euen by Chriſt: yet doth he remit vntounto vsus our ſins freely, becauſe he (as it hath been ſaid) giueth vsus Chriſt of his free mercy, who might ſatisfie for vsus; and from him proceedeth this ſatisfaction and application, of it vntounto vsus. For he cauſeth vsus, both by his election, & the ſatisfaction of Chriſt freely giuen of him vntounto vsus, & by the giuing of his holy ſpirit, to receiue Chriſt by faith: and this he doth for no other cauſe, but only of his free mercy. Yee are ſaued by grace. Firſt, becauſe ſatisfaction is not made by vsus. Secondly, becauſe the price for ſinnes is imputed vntounto vsus. Reply,What mercy god extendeth to the wicked. againſt that which was aunſwered to the ſecond Obiection, that is, that the mercy of God is extended alſo to the wicked; The Prophet Ieremy ſaith: Forgiue not their iniquity, neither put out their ſinne from thy ſight. The mercy therefore of God is not extended to the reprobate. Aunſwere. 1. It is true, when God denieth his mercy vntounto them repenting, and except he hauehave iuſt cauſe why hee doth not ſaue all. But God hath moſt iuſt cauſe, why he ſuffereth ſome to periſh, euen the manifeſtation of his iuſtice and power in puniſhing the wicked. 2. It is to bee vnderſtoode of that degree of his merciemercy, which he ſheweth towardes his choſen, euen of this mercy, whereby he giueth them remiſſion of ſinnes, his holy ſpirit, and life euerlaſting. But it is not to be graunted, concerning that generall merciemercy whereby hee guideth and gouerneth all creatures.
Replie, againſt that which is ſaide in the ſame Aunſwere to the Second Obiection; That God is not delighted with the destruction of the wicked. The Lorde ſaith in Iſaiah. Ah, I will eaſe me of mine aduerſaries. Therefore God is delighted with the destruction of his enemies. Aunſwere. Theſe and the like ſpeeches are ſpoken after the order of men by an anthropopathie or humane affection, and by them is ſignified, That God will the execution of his iuſtice: but is not delighted with the death or deſtruction of men, as beeing his creatures.
It is requiſite that this doctrine bee knowen in the Church, That knowing howe great an euil ſinne is, The vſe of this doctrine of ſinne in the churchwee maie yeelde the praiſe of iuſtice vntounto God, who doth moſt ſeuerelie puniſh it: and that we maie abhor al ſinnes with our whole heart, and deſire the more earneſtlie to bee fenſed and defended of God againſt all ſinne; and that not extenuating or leſſening anie, wee flatter our ſelues in a conceit of our owne righteouſneſſe, or in hope of eſcaping: that meaſuring our ſinne by the Law of God, neither eſteeming euill good, or good euill, wee looſe our conſciences when God bindeth them, or binde them when God looſeth them: and acknowledging the remnant of ſinne in vsus, and our manifolde fallings, we ſhould not deſpaire of pardon, flieng to God the mediatour with bouldneſſe; that alſo we maie be able to diſcerne our ſelues from the wicked and prophane men in whom ſinne raigneth, and from all thoſe that ſinne against the holie ghoſt, and that wee maie conceiue in our minde hope and confidence of Gods merciemercy: that we laie not the cauſe and fault of our ſinnes & deſtruction on God, but remēber that it is to be ſought in our ſelues; that knowing there are degrees of puniſhments & ſinnes, we ad not ſinnes to ſinnes, but conſider that leſſer ſinnes ſhalbe puniſhed with leſſer puniſhments, and greater with greater: that remembring the ſins of the parents are puniſhed alſo in their poſteritie, wee ſpare not onelie our ſelues, but our poſteritie alſo in auoiding ſinne, that wee maie giuegive and render thankes vntounto God for this benefit, that hee for his own glorie and the gathering and ſaluation of his Church, doth maintaine and continue alſo amongſt the wicked ſome order of vertue and diſcipline. And laſt of all, that true and perpetuall thankefulneſſe maie be kindled in vsus towardes God and his Sonne our Lord Ieſus Chriſt, in that he hath deliuered vsus frō theſe great euils, ſinne, and the paines and puniſhment of ſinne.