The True Doctrine of Justification Asserted and Vindicated, Lecture 24
LECTURE XXIV.
MAT. 6.12.
And forgive us our Debts.
Whether in repentance the difference between great ſins and Leſs is to be reſpectedANother Queſtion, which is alſo of great uſe, we are to diſpatch at this time, viz. Whether a Believer repenting and ſuing for pardon, is to make any difference between a great ſin and a leſſe? For if a man ſhould be perſwaded of the negative, then would groſs and notorious ſins, which Tertullian cals, Devoratoria ſalutis, whirlpools and gulfs, wherein the party offended is plunged, be no more then thoſe ſins, which Auſtin cals, Quotidiana & levia, daily infirmities, which continually flow from the moſt ſanctified perſon. Again, on the other ſide, A Chriſtian falling into ſuch a groſs ſin, may ſo far be ſwallowed up with ſorrow, as that he ſhall think the whole bond of friendſhip is diſſolved between him and God, that he is caſt out of that ſpiritual Paradiſe he was in, and that God is no more his Father, nor he his childe. It is therefore neceſſary to have a pillar of fire to guide us in this wilderneſs. And that the whole truth of this matter may be underſtood, obſerve theſe Propoſitions.
Propoſitions premiſed concerning this Qu…ſtion.Firſt, Every ſin, even the leaſt ſin, doth deſerve eternal death. As appeareth by thoſe general places, Curſed is every one that abideth not in all things the Law commands, Gal. 3.10. Now every ſin is a tranſgreſſion of the Law. This the Apoſtle ſpeaks univerſally of all ſin, without any exception, Rom. 6.23. The wages of ſin is death. And indeed this muſt needs be ſo, if you conſider the leaſt ſinne is an offence againſt an infinite God: and in this reſpect, becauſe God is not a little, but a great God, ſo every ſin is not little, but a great ſin. Again, if you conſider the neceſſity of Chriſts bloud to expiate this, no ſinne can be thought little: for if a man had no ſin in the world, but one of theſe little ones, he could not eſcape eternall wrath, without Chriſts mediation.
Therefore we cannot ſay any ſin is venial, either from its kinde and nature (as Papiſts diſtinguiſh) ſuch they make to be officious, or jeſting lies; or from the imperfection of the act, ſuch they make thoſe that are committed indeliberately, or out of ignorance, without full conſent or knowledge.
Or from the ſmalneſs of the matter, as to ſteal a farthing, or the like. None of theſe ſins are ſo ſmall, but that they deſerve hell, becauſe they are the tranſgreſſion of the Law of an holy and great God; and our Saviour confirmeth this, when he ſaith, Of every idle word a man ſhall give an account, Mat. 12.36. and that phraſe of giving an account, is not a diminutive, but aggravative expreſſion: Our Saviour doth there argue from the leſs to the greater, Thus, If a man muſt give an account for every idle word, much more for blaſphemy againſt the holy Ghoſt.
Take we heed therefore, how we bring down the weight and guilt of the ſinne; here alſo we may ſee, why Paul found ſuch a mountain upon him, by ſinful motions only ariſing in his heart.
There are two places that ſeem to import ſuch a difference between ſins, as if ſome only deſerved hell, and others not. The firſt is, Mat. 5.22. where our Saviour ſpeaking of three degrees of ſin, doth proportionably aſſign three degrees of puniſhment, and the laſt only is guilty of hell fire.
But the clear Anſwer is, That our Saviour ſpeaks alluſively to thoſe three Courts of Judicature among the Jews, the leaſt puniſhment whereof was death; ſo that the firſt Court puniſhed with death, the ſecond, death with a more grievous torment; The third with a moſt grievous. For that our Saviour doth only allude to theſe Courts, and not ſpeak of what faults the Courts puniſhed, is plain; for none can think that the Court put any to death for calling his brother fool. It was murder and ſuch …ins that they puniſhed with capital puniſhments. The other place is, 1 Joh. 5.15, 17. where the Apoſtle makes a difference between a ſin unto death, and a ſin not unto death, but that is clearly to be underſtood either of the ſin againſt the holy Ghoſt (which in thoſe times, when the ſpirit of diſcerning was frequent, might eaſily be known) or of ſuch ſin that did plainly diſcover obſtinacy and impenitency accompanying of it, otherwiſe no man might pray for another man that hath committed a mortal ſin, if by a ſin unto death, the Papiſt will mean every mortal ſin.
Lay therefore this foundation, That every ſin is mortal, in reſpect of its deſert and guilt, howſoever to the godly believing and repenting, no ſin is mortal, but all venial, Rom. 8.1. There is no condemnation to thoſe that are in Chriſt Jeſus. Therefore Muſculus obſerves well, That in this caſe, the perſons offending are to be conſidered (whether they be believers) more then the ſins themſelves.
A ſecond Propoſition.
Howſoever every ſin, even the leaſt, doth thus deſerve eternal damnation, yet there is a great difference between ſome ſins and others. And therefore ſin is not a meer negation, but a privation, as diſeaſes are, and ſo as one diſeaſe may be more deſperate then another, ſo may one ſin be more hainous then another. The Stoicks thought all ſins alike. And Cyprian among the Ancients, is reported by the Learned to have been of that minde. But Scripture doth evidently confute this, He that delivered me unto thee hath the greater ſin, John 16.11. So you have the phraſe, no be worſe then an Infidel, 1 Tim. 5.8. Thus Ezek. 16.47. Iſrael is ſaid to be more corrupted, and to do more abomination then Sodom. For although to ſinne be to miſs the mark, yet ſome may ſhoot farre wider from it, then others, one ſinne therefore may be more hainous then another, divers wayes, as Divines ſhew: As
1. From the Perſon offending; if he know the will of God, or if he be in publick place or office.
2. From the Object; If it be ſin againſt God immediately, or man only, as Eli ſaid, 1 Sam. 2.25. If one man ſin against another, the Judge ſhall judge him, but if a man ſin againſt the Lord, who ſhall intreat for him?
3. From the Matter about which; If it be in the life of a man, and not in his goods, that thou wrongeſt him. Some alſo may be aggravated from the diſpoſition of the man, the means he enjoyes to overcome ſin from the frequency of it, or defending of it, and the like. Hence ſome ſins are compared to Camels, others to Gnats, ſome to Beams, other to Moats, ſome to Talents, other to Farthings. This then being clear, let us conſider, what difference a true believer ſhould make between theſe in matter of pardon, and what difference he ſhould not make.
And in the firſt place,The Queſtion ſtated in theſe Propoſitions following. he is to make a vaſt difference about them, when he ſueth out for pardon. As
1. He is to believe Gods wrath is more kindled againſt him, and that his indignation burneth more hotly, when ſuch an iniquity is committed, then in our daily infirmities.1. This difference is to be attended in ſuing for pardon. Thus when Aaron had made the Idolatrous Calf, how angry was God both with Aaron and the people? How angry alſo was God with David after his murder and adultery? David had continual infirmities, but God did not break his bones for them, he made not ſuch a breach upon his peace & conſcience, as he did in theſe ſins: Therefore it muſt argue high prophaneneſs of ſpirit; if a man after the committing of groſs and loathſom ſins be no more troubled, then for the continual motions and incurſions which ſinne neceſſarily makes upon us. No, as ſins have a greater guilt in them, ſo Gods wrath is ſtirred up in a more vehement manner againſt ſuch.
2. There is a great difference to be made in reſpect of Humiliation, and the meaſure of godly ſorrow for it. 2.▪ In reſpect of humiliation.For as the ſin may exceed another, as much as the Camel doth a Gnat; ſo ought the ſorrow as much as an Ocean doth a drop. Thus Peter goeth out, and weeps bitterly; he did not ſo for every defect, and ſpiritual imperfection in him, as for this abominable Apoſtaſie. We reade alſo of the inceſtuous perſon, as he committed a ſin, that was not ſo much as named among the Gentiles, ſo he manifeſted ſuch ſorrow as was ſcarce heard among Chriſtians; inſomuch that the Apoſtle was afraid of him, leſt he ſhould be overwhelmed with too much ſorrow. Now if for every ſin of infirmity there ſhould be as much ſorrow and humiliation, as for theſe crimſon and ſcarlet ſins, how would the whole life of man be but a continual trouble of ſoul? and in what darkneſs would he live alwayes? Although all thy continual failings ought to be matter of humiliation unto thee, yet when ſuch as theſe ſhall break out, thy ſoul ought to ſet open the floud-gates of thy ſoul. Neither may this be thought a low mercenary way, as if the party ſo humbled did intend a compenſation unto God. But all places of Scripture muſt be regarded, as thoſe which ſpeak of Chriſts glorious grace; ſo alſo thoſe which ſpeak of our duties.
3. Groſs ſins procure wrath, and hinder the conſolations of Gods Spirit.3. The Spirit of God doth not only in his Word reveal a greater wrath againſt ſuch ſins, but he doth alſo withdraw all thoſe conſolations and comforts which were in the heart before. So that a man thus offending, doth, as it were, bolt himſelf in a dark dungeon, and ſhut out all the beams of the Sun againſt him. Inſomuch that although Aſſurance, and the conſolations of the holy Ghoſt may conſiſt with the weakneſſes, and ſinful infirmities of Gods people; yet they do not with the groſs impieties they plunge themſelves into, as appeareth in David, Pſal. 51. who prayeth for the reſtoring of that ſalvation he had loſt by his ſin. The Spirit of God is a Dove, and that delighteth not in noiſom buildings. The Spirit of God may be grieved and quenched in reſpect of the fruits thereof: So that a man thus wounded for ſin, feels a very hell in his heart, admits of no comfort. Neither can it be otherwiſe, for when we refuſe the Spirit of God ſanctifying, we preſently repel it comforting. If we have not the heat of this Sun, neither ſhall we have the light thereof.
4. Groſs ſins exclude from the ſociety of the faithful.4. In theſe groſs offences the Spirit of God doth not onelyonly forſake him in reſpect of Conſolation, but its a Command laid upon the Church-Officers, to cast ſuch an one out of their ſociety, as 1 Cor. 6. neither may the people of God have any familiar communion or acquaintance with ſuch: now what horror and trembling may juſtly ariſe in ſuch a mans heart, who ſhall thus be caſt out of all gracious Priviledges, and that by Gods appointment? What darkneſs muſt this work in his heart, when he ſhall argue thus with himſelf; Its Gods command I ſhould not be admitted to the Seals of his love; he hath given his Officers charge to pour no oil in my wounds; how can I plead for the grace ſignified, when he denieth me the Seals thereof? God hath ſhut me out like the unclean leper, and whither ſhall I go? Now then, if the Church of God make ſuch a vaſt difference between him and others, and that following the directions of Chriſt. Ought not the perſon offending alſo to judge the ſame things about himſelf?
5. In ſome kinde of groſſe ſins, although there may be deep humiliation, yet there are many other conditions requiſite,3 Some groſſ ſins requſte m…ny conditions before pardon. without which pardon of ſinne cannot be obtained, and that is in ſins of injuſtice, violence, and fraud of others. Thus Zacheus, it is not enough for him to beleeve Chriſt the Meſſias, and receive him into his houſe. but he makes ſatisfaction where he hath done wrong. Thus our Saviour alſo, Mat. 5. If thou remember any man have ought againſt thee, leave thy gift at the Altar, and go and be reconciled. It is a known ſaying of Auſtin, Non remittitur peccatum, niſi reſtituatur ablatum: The ſinne is not remitted, unleſſe what thou haſt unjuſtly taken be reſtored. And it is a moſt wretched perverting of the ſenſe, which an Antinomian makes (Reconcil. with God, pag 90.) that this reconciliation is to be made of man to man, but not true in reſpect of God to man; and whereas the ſame Authour ſpeaks of Zacheus, that he did beleeve firſt, and afterwards made reſtitution: which (pag. 91.) he cals an example beyond all exception; let him the ſecond time conſider Zacheus his expreſſion, and he will ſee it nothing to his purpoſe. The words are in the preſent tenſe, Luke 19.8. Behold Lord, the half of my goods I give to the poor. and if I have wronged any man, I give him four-fold. Now either Zacheus means this of his former life paſt, or elſe he declares his ready and prepared will for the time to come; and there are Interpreters of both ſides, and which way ſoever you expound it, it overthroweth the adverſaries tenent. For if it be underſtood of his courſe of life, formely paſt, then it goeth clear againſt him. If of his readineſſe of minde for the future, it makes nothing for him. For although by this it will appear, That Zacheus did joyfully receive Chriſt before he made actuall reſtitution, yet not before he had a preparedneſſe, and reſolution of heart to do it. And certainly Zacheus ſpeaking thus to Chriſt, Behold I give, cannot but be underſtood, that this penitent frame of heart was upon him before he ſaid ſo. If Zacheus ſpeaks this of his former courſe of life, then he doth manifeſt this not in a way of pride or oftentation, but to ſee whether Chriſt would command him to do otherwiſe, ſo that he might be thought to ſay this, for inſtruction ſake, to be directed for the future.
6 Groſſe ſins require a more intenſe act of faith to apply pardon.6. As there muſt neceſſarily be more ſorrow, and will be greater terrors from the Lord, ſo there is alſo required greater and stronger act… of faith, whereby pardon may be applied; For the agony and temptation being greater, the ſtrength of faith alſo muſt proportionably be encreaſed. Hence we ſee the inceſtuous perſon, was almoſt overwhelmed; ſo great a matter was it to exerciſe faith, when God was apprehended thus angry: and certainly, if faith be a grace ſo difficultly put forth even for the leaſt ſin; What conflicts muſt there needs be, when nothing but mountains are in the way, and great gulfs apprehended between pardon and him? The mariner doth need more skill and ſtrength in a tempeſt, then in a calm; and the ſouldier muſt ſhew more courage in the midſt of a furious battell, then when all things are quiet.
Some particulars wherein no difference is to be put between great and leſſer ſins.Thus you ſee wherein a great difference is to be made. Now there are ſome particulars, wherein a beleever repenting is to make no difference at all. And that is in theſe things.
1. In reſpect of the efficient cauſe of pardon.Firſt. There is no difference in reſpect of the efficient cauſe, Gods grace in pardoning. The godly man is not to think, that God can more eaſily pardon leſſe ſins, then great ſins: No, all theſe are equally pardoned by him. Even as in the earth, though there be great and high mountains in reſpect of other h…ls, yet both them and theſe are meerly as a pa…ctum in reſpect of the heavens; So although ſome ſins exceed others in guilt divers waies, yet all of them in reſpect of Gods grace, are but as a drop before the Sun, which is quickly dried up. Hence when God proclaimeth himſelf in all his goodneſſe, he is deſcribed to be a God pardoning iniquity, tranſgreſſion and ſinne; And thus Iſaiah 1. he can make ſins as red as ſcarlet, as white as ſnow: So that compared to Gods grace, there is no difference at all.
2. Nor in reſpect of the meritorious cauſe.Nor ſecondly, may any difference be made in respect of the meritorious cauſe, which is Christs obedience and ſufferings: For that cleanſeth away great ſinnes as well as ſmall. And certainly, when we conſider of what infinite value and worth the ſufferings of him who is God as well as man, do amount to, the beleeving ſoul need not wonder, if Chriſt do away one as well as the other. In the Red Sea, the ſtouteſt and moſt valiant Champion was drowned, as well as the meaneſt ſouldier. He is the Lamb that takes away the ſins of the world; and his bloud is ſaid to cleanſe us from all our iniquities. Here is no difference made, from one ſin as well as another. So that although thy great ſins require greater humiliation, yet not a greater Mediator then Chriſt is; Thou muſt pour out more tears, but Chriſt needs not pour out more bloud; ſo that in reſpect of Chriſts righteouſneſſe applied, the leaſt and the greateſt ſinner are pardoned both alike; neither is it blaſphemy (though the Papiſts judge it ſo) to ſay, Mary Magdalen, and the Virgin Mary are both juſtified alike.
3. Neither may we make any difference in the means of pardon thus farre, 3 Neither in the means of pardon.as if our merit and ſatisfaction were to goe to the pardon of one, and not of the other. We are to ſhew greater ſorrow, more means are to be uſed, yet we are not to judge theſe actions of ours, as having any worth or dignity in them for reconciliation, ſo that after we have done all, we muſt confeſſe It's grace only that pardons. And this is the more to be obſerved, becauſe it is hard not to do any thing extraordinarily in a way of pardon, and not preſently to reſt upon this, as if it had ſome worth in it. But certainly, if ſo be it be the goodneſſe of God meerly to forgive us our farthings, it is much more his liberality to pardon our pounds: and if by our own ſtrength we cannot remove a ſtraw, how ſhall we a beam? But in the primitive times the Church being ſevere againſt groſſe offenders, appointed more ſolemn and extraordinary duties of humiliation for ſatisfaction to the Church of God in point of ſcandal, and in proceſſe of time theſe were taught to be ſatisfactory even to God himſelf.
4. Neither may this difference be made,4. No difference to be made as to the ſtate of juſt…fication. as if leſſe ſins might conſiſt with the grace of Juſtification, but ſuch groſſe ſins did wholly exclude out of that ſtate. For there are ſome who pleade for the diſtinction of mortall and veniall ſins, in this ſenſe, veniall are all thoſe which may ſtand with the favour and grace of God to the perſon ſo failing; but mortall are ſuch, which (though a man hath been juſtified) yet being committed, will caſt him out of this ſonſhip. Such a diſtinction Muſculus acknowledgeth, loc. com. de peccato, and others; but this ſuppoſeth a totall apoſtaſie from grace, which I have already diſproved.
Illuſtration.As the Ark was made of that wood which would not be corrupt or putrifie, ſo is the Church of God in reſpect of the living members. Therefore although Gods people in ſuch grievous fals loſe their aſſurance, feel wofull commotions of heart, yet they are not to conclude, That God hath utterly caſt them off. They are not to look upon themſelves as unſound, though they have been Prodigals.