-- CHAPTER XII: The sense of this main assertion further state
infantry, to be for multitude more than the sands of the sea; and then great sins, as millions of chariots and horsemen, how wilt thou in that day call upon the rocks to cover thee, and the cliffs to hide thee!
CHAPTER XII:
The sense of this main assertion further state The sense of this main assertion further stated, or how it is to be understood, that God puts the valour or chief balance of the account of men's sinfulness upon the multitude of their sins.—Some reasons which, put all together, make a full demonstration of it
I. Unto what an infinite excess of disproportion for number every man's minute or small sins do abound unto, above the number of his heinous ones, both the Scriptures have shewn us, and every man's conscience that is enlightened must needs be apprehensive of. And reason also may inform us; for as for outward gross sins (take them in the generality of men unregenerate), and they are not always, and at all times, and comparatively but seldom, committed by them, through the power of restraining grace common to man: 'Those that are drunk are drunk in the night,' 1 Thes. 5:7, Acts 2:15. So likewise the grosser acts of uncleanness, and other like crying sins, they be perpetrated but at times and by fits; but as for smaller sins, they issue from us continually both night and day; as clocks commonly sound and strike aloud but at hours, but the wheels and springs are going to and fro perpetually. Some men are so superlatively profane,
Belials (as the Scripture calls them), as they may perhaps in this be excepted, such as sell themselves to work wickedness, who as some clocks strike every quarter as well as every hour; but yet even in them the lesser sort of sins must needs be confessed far to abound. And the reason of either is, that the soul, the seat and subject both of original and acquired corruption, is in a continual motion;* not only
as it is a soul, but as it is a sinning soul, and is therefore, as such, compared unto such things as are in perpetual motion. 1. A fountain that perpetually is a-running: Jer. 6:17, 'As a fountain casts out her waters, so this city,' says God, 'casts out her wickedness.' Then, 2, to the sea, continually casting out sedge and foam: Isa. 57:20, 'The wicked are like the troubled sea; when it cannot rest, it casts up mire and dirt.' The heart of man, as it is at all times, is compared to the sea for its tumultuousness; not in its sedate, calm condition, but when it is most disturbed with storms. The like Jude 13, 'Raging waves of the sea, foaming out their own shame.' 3. To a wheel, the wheel of nature,* or the course of nature, James 3:6, which is always a-running and in swift motion, as a wheel, you see, useth to be. The sense of the apostle is, that whereas the course of our corrupt nature runs it round fast enough of itself, for it is as a wheel, the tongue (of all members else the worst) often moves it faster than otherwise it would unto fiery evils (as he calls them), and whirls it about so hurryingly and so swiftly, that as wheels in mills and millstones, nimio motu ignem concipiunt, by too violent a motion strike fire, and inflame the mill they grind in, so here. See the words. Hence it apparently follows, that some (though smaller sins) are continually a-bringing forth, the soul is and will be working.
Now, this holding true of the most part or generality of mankind, the assertion may well be understood and supposed, that if the infinity of each of their smaller sins, in respect of number, be put into one scale, that they will ordinarily east the scale against the heinous. And unto this assertion, in this sense understood, do many of the scriptures already alleged incline, and the reasons to be alleged do contribute very far to the confirmation thereof.
II. Take a man's heinous transgressions alone, and the very number of them considered apart, in their multiplication and reiteration, doth provoke God more than simply or alone their single material heinousness, if that might be abstractly considered. This assertion the second and third reasons do, in the close of them in God's expostulation, how oft? in the psalmist, and these ten times in
Moses, manifestly shew. And indeed whether we take small sins apart, or great sins apart, that is, sins of any sort apart, the number of either doth in their several proportions cast the aggrandisement on them.
But, III., there is this other state or sense of the assertion, that take the multitude of each man's sins (whether they be greater or lesser sins) as put together, the whole of them into one heap or total, considered barely in their number; and prescind or abstract their heinousness, and consider that apart in a distinct account by itself; and as thus understood, it is that most of the scriptures alleged do so vehemently insist, and hold up before men's consciences, the multitude of their sins as so highly provocative against God, rather than the heinousness. And this sense is it the following reasons do principally concern, and this takes in the universality of mankind.
This as to the true stating the assertion.
And, lastly, it must be remembered that the following reasons do present themselves (singly considered) but as so many partial steps or degrees of proofs, and not each or any one making up an integral demonstration, but so as the second adds further strength and force to the first, and then the third unto the second, and so all put together make the demonstration complete.
Reason 1. Multitude in any kind riseth to a greatness in that kind; so that if we will first take and make the estimate, but from the general standard or measure of weight and greatness which in ordinary account is put upon any huge multitude of smaller things, whatever they be in their several kinds; and then take a multitude of smaller sins in their kind, and by the same common rule of value, common to all things else in their several proportions, it must be acknowledged that an infinity of sins for number doth rise to an infinity of greatness, although thus merely weighed at that balance that is hung up in the common market-place of the world, to weigh all things whatever. This will appear by instances.
Take the sands (unto which for number Manasseh's sins are compared): we know how small each sand alone is, yet collectively and together, look as they arise to such a multitude as 'cannot be numbered,' Heb. 11:12, so withal that multitude grows into such a greatness in all dimensions, as cannot be measured; which expression the prophets use of them, as Jer. 32:22. And sands, if they were but heaped up together, make also a weight as utterly insupportable. 'Oh, if my grief were thoroughly weighed, it would be heavier than the sand of the sea,' says Job, chap. 6; and therefore sand in an heap is proverbially used to express weight as well as multitude, Prov. 27:3.
If we would further improve this illustration taken from sands, look as the sands that are within the sea, at the bottom of it, are they that make the many, and would (if cast into one heap) far exceed both in weight and number those other sands that are but upon the shore of the sea, or without the sea (unto which yet alone those comparisons of immeasurableness, &c., are in those places now cited made), so in like manner comparatively do our inward sins exceed our outward; the outward are but as the sands on the sea shore, of which yet it is said they are ἀναρίθμητοι, 'without number,' Heb. 11:12.
Again, for another instance, take the sea itself. What is that vast heap and body? it is but a gathering together of many waters, as in Gen.
1:10, and those waters but of innumerable drops.
This universe, the world, how immense is it! And yet some both ancient end modern philosophers say, it is altogether made up of, and but a congeries of small atoms, motes, or dusts, locked and wedged into one another, and crowded together, which make up this greatness. Now apply but this, as we did that other, unto sins; if the sins of one member (the tongue) do, when collected into a catalogue, make a 'world of iniquity,' James 3:6, then, when every idle word shall be put to account, as Christ says, oh then, what will the account of all other sins, both inward and outward, arise to, when the account of the tongue is but of which is merely outward, and that but in one
member, which also lies still and stirs not half of a man's time, that is, when we are asleep or alone by ourselves?
And that which strengthens this reason as on the part of sins is, that every sin, even the least, hath an infinite sinfulness in it (as in the first treatise about sin I have shewn), and that though it must be affirmed that sins are not equal, but some exceed in malitiâ, in sinfulness, as they are more against knowledge, and partake more of the will, &c., yet all are sins; and if sins at all, then objectively infinite; even as though one devil is more wicked than another, Mat.
12:47, yea, and the great devil is to be acknowledged more deep in guilt than many of his fellows (and for that cause let him enjoy the title of prince of devils), yet all the other are devils as well as he; so in like manner these smaller are sins as well as the greatest. And as of that legion which possessed that one man in the Gospel, it might be perhaps affirmed, that if all the iniquities which they have perpetrated were put into one, they would match that great devil in point of wickedness; so why may hot a few smaller sins exceed some one that is very great, seeing the least is infinite in that forementioned respect? It is not in this value of sins, as it useth to be in coins; there may be so vast a collection of brass farthings as will be
(as to passing current) as much as a talent of gold comes to, but yet for the matter of them they are but brass, of another kind of metal; well, but the smaller sins thy heart minteth, they are sins, and of the same species with the bigger, they are all transgressions of the law; that is the apostle's definition common to them all; and so each are like smaller pieces, of the same alloy with the biggest.
And truly this ensuing parallel between sins and devils will give some further light into the illustration of the reason in hand, viz. why a company of smaller sinful acts should in value with God countervail, yea, exceed some one great one; for look as in each and every such devil, there is by sin a spoil of an whole individual intelligent nature made by God to glorify him, which sin hath undone, and turned to the contrary, and at that rate, the sins in a few of the lowest rank of that black guard will amount into a greater loss and detriment unto
God and his glory, than a far greater degree of wickedness in the greatest devil of all. For why? In him alone, but one single intelligent nature is spoiled (though of a greater degree of excellency, and therefore now of a greater size of sinfulness); thus parallel it is in point of sin: a great iniquity in one act of sin, though of a great magnitude, is yet but the spoil of one act or action, whereas the sinfulness of many acts multiplied, though of a smaller sort, are the destruction of so many several acts of an immortal and intelligent soul, made to have glorified God in each and every of its actings. And unto what an account might and would that have arisen unto? And also unto what and how great an improvement and advance of an high contrary holiness and glorifying God might each of so many acts of such a soul have amounted to? This we cannot imagine, so that though in positive iniquity one great sin doth far surmount what is also positive in many of a lesser degree, yet privatively, and in the way of diversion from, and exclusive of so many glorious acts as may be supposed might have been produced, in that respect, a few of smaller sins may be justly conceived to exceed the other.
Reason 2. There is yet a more special and further peculiarity of reason which properly concerneth sins and crimes against God, that when they are multiplied to an excess of number, there should arise from thence, and by reason thereof, a superadded greatness of provocation and exacerbation in the breast of God against the sinner.
In some other things, when they are many, it is but barely their aggregation or collection together, which renders them great merely by cumulation (as we say), as in a heap of sands or stones gathered together, there is simply a bulk or moles thence arising, such as mere quantity affords (and upon that account it was that the former reason only did proceed). But some sorts of things there are even in nature, the accumulation of which together in one bulk have thereby, besides the increase of their quantity or greatness as such, also a physical force and virtue wonderfully augmented thereby, and so virtually become stronger and more efficacious through the multiplication of them, and addition of one to the other. As take but as vast a company of the dusts of lime, and cast them into one heap, and let a little
water be put to them, yea, often of themselves, how do they grow up into a vehement fire and burning heat, and over what greatness, or what, simply as an aggregated body, their lump ariseth to in respect of quantity. Now thus are sins to be further considered through their multitude to work in the heart of God an inflammation of wrath against the sinner, a provocation, as the Scripture styles it. In poisonous liquors, the matter is more evident. Besides what the continual addition of many drops will increase unto in single quantity, every drop superadds a new virtual strength of venom unto the whole mass it is put unto, which we see evident in their operation on men's bodies; one new grain superadded to a many of the same kind causeth a working manifold as much as those former grains
(though many more) would alone have done until that new addition came. We see it also in those doses or potions of drugs which physicians give for physic; the adding of a little more of the same adds withal a mighty virtue and spirit to the whole. As this holds in things that have a physical virtue in nature, so in actions moral; multiplication of them doth in their kind the very same. Thus the multiplication of injuries from one to another in men's hearts. That disciple who asked Christ the question, 'Shall I forgive my brother till seven times?' Mat. 18:22, judged that an addition of one injury (an eighth, suppose) more might justly have provoked beyond forgiveness. Yea, a small injury heaped upon many preceding ones, revives the remembrance of all the former, and then they altogether work in the virtue thereof, and contribute a mutual diffused and increased strength one to the other. Men use to say, You have offered me such and such affronts already, but if you offer me one more, &c.
And thus it is and must needs be in God's heart also. 1. The multiplying of sins do increase and have a provocative virtue or strength in them to stir the anger of the Lord: Jer. 5:6, 'Because their transgressions are many, and their backslidings are strong' (so in the Hebrew and margin); that is, their multitude increaseth a strong provocation. And elsewhere, it is said to cause in the heart of God a great hatred, as it is in Hosea 9:7, 'The days of visitation and recompence are come, for the multitude of their iniquity, and the great hatred;' which is to be understood of that hatred which God's
heart had from that multitude of their sins conceived against them, as well as meant of the hatred of their hearts against God in sinning; for here it signifies their being an hatred to God, or of their being objects of God's hatred, which the same word and expression used in the very next verse shews, and is also commonly used in other languages to express the object hated. Again, you find God reckons
'How oft have they provoked me?' Ps. 78:40; yea, and the times of reiterating the same sins as the cause of his being provoked, 'They have provoked me these ten times,' Numb. 14:22, which yet is but a definite number to express how infinitely many more. As likewise in Eccles. 8:12, 'If a sinner sin an hundred times;' he reckons this number not definitely, but merely to shew how much continuation and reiteration of sinnings do provoke the patience of God, as both the 11th verse and the following speech there do shew. And, 2, in Scripture also you find that a new adding of further sins puts a new additional virtue into all the former, to set God's heart a-working against the sinner; and therefore it is said of Herod, having spoken of his sins in the verse afore, that 'he added yet above all, that he shut up John in prison.' It is added in reference unto God his being provoked thereby.
Reason 3. Add to this, when these sinnings have been committed without interruption or intermission, for many years' continuance, or for a long time. In that Gen. 6:5, the Lord heaps up three things, as those which caused their very thoughts (though small sins) to have been so highly provocative (1) that every thought (2) was only evil (3) continually. If they had been evil but now and then, as in greater sinnings it falls out, it had been far less; but that continually, though in small sins, this proved the heightening exaggeration. In other things this is also seen: 'As a continual dropping in a very rainy day, so is a contentious woman.' A continual contention, what a sore vexation proves it to a man's heart that lives with such an one. And such must needs be to God's heart the continual sinnings of a sinner.
A continual 'contradiction of sinners,' though in never so small things, what a grating must it needs be! This is a continued bearing up of a quarrel or contention with God; for which cause God calls
every sinner that continues in his sins a contentious person with him, and that is it increaseth the wrath: 'Unto them that are contentious, indignation and wrath,' Rom. 2:8. See this in its contrary; how much continuing in prayer without ceasing or intermission prevails with God we often read, and the parable shews,
Luke 18:1. And therefore the church makes an argument of it to God to overcome him with: Lam. 3:49, 'Mine eye trickleth down, and ceaseth not, without any intermission. Till the Lord,' &c. Thus it fares in sinning. Yea, hence it is that the Lord allegeth from how long a sinner hath continued thus to sin, 'This city hath been to me a provocation of mine anger and my fury, from the day that it was built unto this day,' Jer. 32:31. And of the wicked, he counts up from how long they have begun thus continually to sin: Ps. 58:3, 'The wicked are estranged from the womb; they go astray as soon as they be born.' To conclude this head; if not to have 'continued in all things to do' what the law requires, and but to fail in any one, the smallest, duty brings a curse, forfeits all, Gal. 3 and Ezek. 18:24, then, on the contrary, how will a sinner his having continued to transgress the law in all things some way or other, from his very infancy to this hour, provoke to an infinity!
Conclusion. I shut up this part of the discourse with this. All these things put together, no wonder if we find in Scripture all dimensions of 'height, breadth, length, depth,' ascribed unto men's sins, even of particular men, and that in respect to their number.
1. Height. How high, I shewed you afore. Ezra took the elevation of that: chap. 9:6, having first said, 'Our iniquities are increased over our heads,' he adds, 'and our trespass grows up to heaven.' And in that coherence it evidently relates to the multitude of them, and is not only spoken in relation to that one great particular trespass of marrying strange wives, which they stood in the guilt of, for he distinctly after speaks of that particular, ver. 7. And both those his expressions, ver. 6, seem to be an allusion to that overflow of the waters at the general flood; and yet of that it is but said, that 'the waters prevailed fifteen cubits upwards over the hills and mountains
that were under the whole heavens.' But those sins were so many, as they prevailed and increased upwards to heaven itself.
2. Depth. In that fore-cited place, Hosea 9 (the multitude of their sins having been first specified, verse 7), in the 9th verse, it is added,
'they have they have deeply corrupted themselves;' Hebr., 'They have deepened, they have corrupted.' And David, Ps. 69:2, 'I sink in deep mire, where there is no standing;' that is, so deep, as it hath no bottom. 'I am come into depths of waters;' of waters;' which is spoken of his sins, as verse 5, 'O Lord, thou knowest my foolishness, and my sins are not hid from thee.' Again, 'Out of the depths have I cried,' Ps. 130:1, still spoken of sins, and also with a respect to the multitude of them: verse 3, 'If thou shouldst mark iniquities,' &c., and therefore oppositely pleads, 'There is plenteous, or a multitude of redemption with thee,' verse 7. It was the number that made that depth.
3. Breadth and length, or expanse, they 'cannot be measured' for vastness and wideness of extent (as of the sands it is said), which accrues merely from their number, for it is added, 'nor can be numbered.' The words are, 'that cannot be measured nor numbered,'
Hosea 1:10, as also Jer. 32:22. And if David says of the holy law, that it is so 'exceeding broad,' that there is no end or bounds of it, Ps. 119, then are sins of an exceeding breadth also; for there is not a law in the book but there is a sin in the heart opposite to it: 'the law of the members' in us is as large in commanding sin, as the law of God is in forbidding, Rom. 7:21, 22, 23, 25.
So as indeed there is nothing can match it in all these respects but that love and grace in God and Christ's heart (who also subdued these numberless iniquities by a plenteous redemption for them), unto which love of his all these dimensions also are attributed. Oh what then is 'the height, the breadth, the length, and depth of the love of Christ, which passeth knowledge,' and prevails as far above all our sins, which yet reach unto heaven, as far as the heavens, and as the heavens do above mole-hills here on earth. God's coming to