Where sin aboundeth, Grace aboundeth much more (Rom: 5.20.) whether the abounding of sin be taken in the number of it, or in the weight of it, that is, in the greatness and aggravations of it, Grace hath its suitable super-abounding (Num: 23.21.) When Balaam would show that the people of Israel were a people impenetrable by his curses, he saith, The Lord hath seen no iniquity in Jacob, nor perverseness in Israel. 1The word there used is of a different root from this in the text, but the sense is the same, implying, if the Lord had seen perverseness in Israel, it would have laid them open to a curse; yet sins made up of perverseness are within the compass of a pardon. There is no sin excepted from pardon, but that which at once refuseth and despiseth it, the sin against ⟨p. 452⟩the holy Ghost (Math• 12.31.) This should not encourage any to sin perversely, only it is a comfort to those who have. They who have sinned perversely, or who have perverseness mingled with their sin, should not cast off the hope of pardon, but woe to those who sin perversely, (that is, against the light of their own consciences) upon hopes of pardon. Such persons have no true hope (they may have much presumption) that they shall be pardoned. They who having sinned perversely, confess it, have good ground to pray for pardon, but they who go on sinning perversely, have no ground (while they do so) to hope for it. This text speaks of a person confessing and bewailing that he hath sinned perversely, not of a person purposing to sin so, as appears further in the last clause of the verse; If any say, I have sinned and perverted that which is right.
Where sin aboundeth, Grace aboundeth much more (Rom: 5.20.) whether the abounding of sin be taken in the number of it, or in the weight of it, that is, in the greatness and aggravations of it, Grace hath its sutable super-abounding (Num: 23.21.) When Balaam would shew that the people of Israel were a people impenetrable by his curses, he saith, The Lord hath seen no iniquity in Jacob, nor perversness in Israel. 1The word there used is of a different root from this in the text, but the sence is the same, implying, if the Lord had seen perversness in Israel, it would have layd them open to a curse; yet sins made up of perversness are within the compass of a pardon. There is no sin excepted from pardon, but that which at once refuseth and despiseth it, the sin against ⟨p. 452⟩the holy Ghost (Math• 12.31.) This should not incourage any to sin perversly, only it is a comfort to those who have. They who have sinned perversly, or who have perversness mingled with their sin, should not cast off the hope of pardon, but woe to those who sin perversly, (that is, against the light of their owne consciences) upon hopes of pardon. Such persons have no true hope (they may have much presumption) that they shall be pardoned. They who having sinned perversly, confesse it, have good ground to pray for pardon, but they who goe on sinning perversly, have no ground (while they doe so) to hope for it. This text speakes of a person confessing and bewayling that he hath sinned perversely, not of a person purposing to sin so, as appeares further in the last clause of the verse; If any say, I have sinned and perverted that which is right.
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