The Jerusalem Sinner Saved; or, Good News for the Vilest of Men
TextI speak not this to lessen my wickedness; I would not for all the world but be placed by mine own conscience in the very front of the biggest sinners, that I might be one of the first that are beckoned by the gracious hand of Jesus the Saviour, to come to him for mercy.
Well, sinner, thou now speakest like a Christian, but say thus in a strong spirit in the hour of temptation, and then thou wilt, to thy commendation and comfort, quit thyself well.
This improving of Christ in dark hours, is the life, though the hardest part of our Christianity. We should neither stop at darkness, nor at the raging of our lusts, but go on in a way of venturing and casting the whole of our affairs for the next world at the foot of Jesus Christ. This is the way to make the darkness light, and also to allay the raging of our corruption.
The first time the Passover was eaten, was in the night; and when Israel took courage to go forward, though the sea stood in their way like a devouring gulf, and the host of the Egyptians follow them at the heels; yet the sea gives place, and their enemies were as still as a stone till they were gone over; Exod. xii. 8; chap. xiv. 13, 14, 21, 22; chap. xv. 16.
There is nothing like faith to help at a pinch; faith dissolves doubts as the sun drives away the mists. And that you may not be put out, know your time, as I said, of believing it always. There are times when some graces may be out of use, but there is no time wherein faith can be said to be so. Wherefore faith must be always in exercise.
Faith is the eye, is the mouth, is the hand, and one of these is of use all day long. Faith is to see, to receive, to work, or to eat; and a Christian should be seeing or receiving, or working, or feeding all day long. Let it rain, let it blow, let it thunder, let it lighten, a Christian must still believe: “At what time,” said thee good man, “I am afraid, I will trust in thee;” Psal. vi. 2, 3.
Nor can we have a better encouragement to do this, than is by the text set before us, even an open heart for a Jerusalem sinner. And if for a Jerusalem sinner to come, then for such an one when come. If for such a one to be saved, then for such a one that is saved. If for such a one to be pardoned his great transgressions, then for such a one who is pardoned these, to come daily to Jesus Christ, too, to be cleansed and set free from his common infirmities, and from the iniquities of his holy things.
Therefore let the poor sinner that would be saved labour for skill to make the best improvement of the grace of Christ to help him against the temptations of the devil and his sins.
Tenthly, Would Jesus Christ have mercy offered in the first place to the biggest sinners? Let those men consider this, that (have, or) may in a day of trial have spoken or done what their profession or conscience told them they should not, and that have the guilt and burden thereof upon their consciences.
Whether a thing be wrong or right, guilt may pursue him that doth contrary to his conscience. But suppose a man should deny his God, or his Christ, or relinquish a good profession, and be under the real guilt thereof; shall he therefore conclude he is gone for ever? Let him come again with Peter’s tears, and no doubt he shall obtain Peter’s forgiveness. For the text includes the biggest sinners.
And it is observable, that before this clause was put into this commission, Peter was pardoned his horrible revolt from his Master. He that revolteth in the day of trial, if he is not shot quite dead upon the place, but is sensible of his wound, and calls out for a surgeon, shall find his Lord at hand to pour wine and oil into his wounds, that he may again be healed, and to encourage him to think that there may be mercy for him: besides what we find recorded of Peter, you read in the Acts, some were, through the violence of their trials, compelled to blaspheme, and yet are called saints; Acts xxvi. 9–11.
Hence you have a promise or two that speak concerning such kind of men, to encourage us to think that at least some of them shall come back to the Lord their God. “Shall they fall,” saith he, “and not arise? Shall they turn away, and not return?” Jer. viii. 4. “And in that day I will assemble her that halteth, and I will gather her that was driven out, and her that I have afflicted. And I will make her that halteth a remnant, and her that was cast off a strong nation; and the Lord shall reign over them in Mount Zion for ever.” What we are to understand by her that halteth, is best expressed by the Prophet Elijah; Mic. iv. 6, 7; Zeph. iii. 19; 1 Kings xviii. 21.
I will conclude, then, that for them that have halted, or may halt, the Lord has mercy in the bank, and is willing to accept them if they return to him again.
Perhaps they may never be after that of any great esteem in the house of God, but if the Lord will admit them to favour and forgiveness: O exceeding and undeserved mercy! See Ezekiel xliv. 10–14.
Thou, then, that mayst be the man, remember this, that there is mercy also for thee. Return therefore to God, and to his Son, who hath yet in store for thee, and who will do thee good.
But perhaps thou wilt say, he doth not save all revolters, and, therefore, perhaps not me.
Answr. Art thou returning to God? If thou art returning, thou art the man; “Return ye backsliding children, and I will heal your backslidings;” Jer. iii. 22.
Some, as I said, that revolt, are shot dead upon the place, and for them, who can help them? But for them that cry out of their wounds, it is a sign they are yet alive, and if they use the means in time, doubtless they may be healed.
Christ Jesus has bags of mercy that were never yet broken up or unsealed. Hence it is said, he has goodness laid up; things reserved in heaven for his. And if he breaks up one of these bags, who can tell what he can do!
Hence his love is said to be such as passeth knowledge, and that his riches are unsearchable. He has, no body knows what; for no body knows whom: he has by him in store for such as seem in the view of all men to be gone beyond recovery. For this the text is plain. What man or angel could have thought that the Jerusalem sinners had been yet on this side of an impossibility of enjoying life and mercy? Hadst thou seen their actions, and what horrible things they did to the Son of God; yea, how stoutly they backed what they did with resolves and endeavours to persevere, when they had killed his person, against his name and doctrine; and that there was not found among them all that while, as we read of, the least remorse or regret for these their doings; couldst thou have imagined that mercy would ever have took hold of them, at least so soon! Nay, that they should, of all the world, be counted those only meet to have it offered to them in the very first place! For so my text commands, saying, “Preach repentance and remission of sins among all nations, beginning at Jerusalem.”
I tell you the thing is a wonder, and must for ever stand for a wonder among the sons of men. It stands also for an everlasting invitation and allurement to the biggest sinners to come to Christ for mercy.
Now since, in the opinion of all men, the revolter is such a one; if he has, as I said before, any life in him, let him take encouragement to come again, that he may live by Christ.
Eleventhly, Would Jesus Christ have mercy offered in the first place to the biggest sinners? Then let God’s ministers tell them so. There is an incidence in us, I know not how it doth come about, when we are converted, to contemn them that are left behind. Poor fools as we are, we forget that we ourselves were so; Tit. iii. 2, 3.
But would it not become us better, since we have tasted that the Lord is gracious, to carry it towards them so, that we may give them convincing ground to believe, that we have found that mercy which also sets open the door for them to come and partake with us.
Ministers, I say, should do thus, both by their doctrine, and in all other respects.
Austerity doth not become us, neither in doctrine nor in conversation. We ourselves live by grace; let us give as we receive, and labour to persuade our fellow-sinners which God has left behind us, to follow after, that they may partake with us of grace. We are saved by grace, let us live like them that are gracious. Let all our things (to the world) be done in charity towards them; pity them, pray for them, be familiar with them for their good. Let us lay aside our foolish, worldly, carnal grandeur; let us not walk the streets, and have such behaviours as signify we are scarce for touching of the poor ones that are left behind, no not with a pair of tongs. It becomes us not thus to do.
Remember your Lord, he was familiar with publicans and sinners to a proverb; “Behold a gluttonous man, and a wine-bibber, a friend of publicans and sinners;” Matt. xi. 19. The first part, concerning his gluttonous eating and drinking, to be sure, was an horrible slander; but for the other, nothing was ever spoke truer of him by the world. Now, why should we lay hands cross on this text: that is, choose good victuals, and love the sweet wine better than the salvation of the poor publican? Why not familiar with sinners, provided we hate their spots and blemishes, and seek that they may be healed of them?
Why not fellowly with our carnal neighbours? If we do take occasion to do so, that we may drop, and be yet distilling some good doctrine upon their souls? Why not go to the poor man’s house, and give him a penny, and a Scripture to think upon? Why not send for the poor to fetch away at least the fragments of thy table, that the bowels of thy fellow-sinner may be refreshed as well as thine?
Ministers should be exemplary; but I am an inferior man, and must take heed of too much meddling. But might I, I would meddle with them, with their wives, and with their children too. I mean not this of all, but of them that deserve it, though I may not name them.
But, I say, let ministers follow the steps of their blessed Lord, who by word and deed shewed his love to the salvation of the world, in such a carriage as declared him to prefer their salvation before his own private concern, For we are commanded to follow his steps, “who did no sin, neither was guile found in his mouth.”
And as I have said concerning ministers, so I say to all the brethren, carry it so, that all the world may see, that indeed you are the sons of love.
Love your Saviour; yea, shew one to another that you love him, not only by a seeming love of affection, but with the love of duty. Practical love is best. Many love Christ with nothing but the lick of the tongue. Alas! Christ Jesus the Lord must not be put off thus: “He that hath my commandments, and keepeth them,” saith he, “he it is that loveth me;” John xiv. 21.
Practical love, which stands in self-denial, in charity to my neighbour, and a patient enduring of affliction for his name; this is counted love.
Right love to Christ is that which carries in it a provoking argument to others of the brethren; Heb. x. 24.
Should a man ask me how he should know that he loveth the children of God? The best answer I could give him, would be in the words of the Apostle John; “By this,” saith he, “we know we love the children of God, when we love God, and keep his commandments;” 1 John, v. 2.
Love to God and Christ is then shewn when we are tender of his name; and then we shew ourselves tender of his name when we are afraid to break any the least of his commandments. And when we are here, then do we shew our love to our brother also.
Now, we have obligation sufficient thus to do, for that our Lord loved us, and gave himself for us, to deliver us from death, that we might live through him.
The world, when they hear the doctrine that I have asserted and handled in this little book; to wit, that Jesus Christ would have mercy offered in the first place to the biggest sinners, will be apt, because themselves are unbelievers, to think that this is a doctrine that leads to looseness, and that gives liberty to the flesh; but if you that believe love your brethren and your neighbours truly, and as you should, you will put to silence the ignorance of such foolish men, and stop their mouths from speaking evil of you.
And, I say, let the love of Christ constrain us to this. Who deserveth our heart, our mouth, our life, our goods, so much as Jesus Christ, who has bought us to himself by his blood, to this very end, that we should be a peculiar people, zealous of good works?
There is nothing more seemly in the world, than to see a Christian walk as becomes the Gospel; nor any thing more unbecoming a reasonable creature, than to hear a man say, I believe in Christ, and yet see in his life debauchery and profaneness. Might I, such men should be counted the basest of men; such men should be counted by all unworthy of the name of a Christian, and should be shunned by every good man, as such who are the very plague of profession.
For so it is written, we should carry it towards them. Whoso have a form of godliness, and deny the power thereof, from such we must turn away.
It has ofttimes come into my mind to ask, by what means it is that the gospel profession should be so tainted with loose and carnal gospellers? and I could never arrive to better satisfaction in the matter than this,—such men are made professors by the devil, and so by him put among the rest of the godly. A certain man had a fruitless fig-tree planted in his vineyard; but by whom was it planted there? Even by him that sowed the tares, his own children, among the wheat; Luke xiii. 6; Matt. xiii. 37–40. And that was the devil. But why doth the devil do thus? Not of love to them, but to make of them offences and stumblingblocks to others. For he knows that a loose professor in the church does more mischief to religion than ten can do to it that are in the world.
Was it not, think you, the devil that stirred up the damsel that you read of in Acts xvi., to cry out, “These are the servants of the most high God, that shew unto us the way of salvation!” Yes it was, as is evident, for Paul was grieved to hear it. But why did the devil stir up her to cry so? but because that was the way to blemish the Gospel, and to make the world think that it came from the same hand as did her soothsaying and witchery; verse 16–18; “Holiness, O Lord, becomes thy house for ever.”
Let, therefore, whoever they be that profess the name of Christ, take heed that they scandal not that profession which they make of him, since he has so graciously offered us, as we are sinners of the biggest size, in the first place, his grace to save us.
Having thus far spoken of the riches of the grace of Christ, and of the freeness of his heart to embrace the Jerusalem sinners, it may not be amiss to give you yet, as a caution, an intimation of one thing, namely, that this grace and freeness of his heart is limited to time and day; the which, whoso overstandeth, shall perish notwithstanding.
For as a king, who, of grace, sendeth out to his rebellious people an offer of pardon, if they accept thereof by such a day, yet beheadeth or hangeth those that come not in for mercy until the day or time be past; so Christ Jesus has set the sinner a day, a day of salvation, an acceptable time; but he who standeth out, or goeth on in rebellion beyond that time, is like to come off with the loss of his soul; 2 Cor. vi. 2; Heb. iii. 13, 16, 17, 18, 19; chap. iv. 7; Luke xix. 41, 42.
Since, therefore, things are thus, it may be convenient here to touch a little upon these particulars.
First, That this day, or time thus limited, when it is considered with reference to this or that man, is ofttimes undiscerned by the person concerned therein, and always is kept secret as to the shutting up thereof.
And this, in the wisdom of God, is thus to the end; no man, when called upon, should put off turning to God to another time. Now, and to-day, is that and only that which is revealed in holy writ; Psal. 1. 22; Eccles. xii. 1; Heb. iii. 13, 16.
And this shews us the desperate hazards which those men run, who when invitation or conviction attends them, put off turning to God to be saved till another, and, as they think, a more fit season and time. For many, by so doing, defer this to do till the day of God’s patience and long-suffering is ended; and then, for their prayers and cries after mercy, they receive nothing but mocks, and are laughed at by the God of heaven; Prov. i. 20–30; Isaiah lxv. 12–16; chap. lxvi. 4; Zech. xii. 11–13.
Secondly, Another thing to be considered is this, viz. that the day of God’s grace with some men begins sooner, and also sooner ends than it doth with others. Those at the first hour of the day, had their call sooner than they who were called upon to turn to God at the sixth hour of the day; yea, and they who were hired at the third hour, had their call sooner than they who were called at the eleventh; Matt. xx. 1–6.
1. The day of God’s patience began with Ishmael, and also ended before he was twenty years old. At thirteen years of age he was circumcised; the next year after Isaac was born; and then Ishmael was fourteen years old. Now that day that Isaac was weaned, that day was Ishmael rejected; and suppose that Isaac was three years old before he was weaned, that was but the seventeenth year of Ishmael; wherefore the day of God’s grace was ended with him betimes; Gen. xvii. 24, 25; chap. xxi. 2–11; Gal. iv. 30.
2. Cain’s day ended with him betimes; for after God had rejected him, he lived to beget many children, and build a city, and to do many other things. But alas! all that while he was a fugitive and a vagabond. Nor carried he any thing with him after the day of his rejection was come, but this doleful language in his conscience, “From God’s face shall I be hid;” Gen. iv. 10–15.
3. Esau, through his extravagancies would needs go to sell his birth-right, not fearing (as other confident fools) but that yet the blessing would still be his, after which he lived many years; but all of them under the wrath of God, as was, when time came, made appear to his destruction; for “When he would have inherited the blessing, he was rejected, for he found no place of repentance, though he sought it carefully with tears;” Heb. xii. 14–16.
Many instances might be given as to such tokens of the displeasure of God against such as fool away, as the wise man has it, the prize which is put into their hand; Prov. xvii. 16.
Let these things, therefore, be a further caution to those that sit under the glorious sound of the Gospel, and hear of the riches of the grace of God in Christ to poor sinners.
To slight grace, to despise mercy, and to stop the ear when God speaks, when he speaks such great things, so much to our profit, is a great provocation.
He offereth, he calls, he woos, he invites, he prays, he beseeches us in this day of his grace to be reconciled to him; yea, and has provided for us the means of reconciliation himself. Now, this despised must needs be provoking; and it is a fearful thing to fall into the hands of the living God.
But some man may say unto me, Fain I would be saved, fain I would be saved by Christ; but I fear this day of grace is past, and that I shall perish, notwithstanding the exceeding riches of the grace of God.
Answer. To this doubt I would answer several things.
First, With respect to this day.
Secondly, With respect to thy desires.
Thirdly, With respect to thy fears.
First, With respect to the day; that is, whether it be ended with a man or no.
1. Art thou jogged, and shaken and molested at the hearing of the Word? Is thy conscience awakened and convinced then that thou art at present in a perishing state, and that thou hast need to cry to God for mercy? This is a hopeful sign that this day of grace is not past with thee. For usually they that are past grace, are also, in their conscience, past feeling, being “seared with an hot iron;” Eph. iv. 18, 19; 1 Tim. iv. 1, 2.
Consequently, those past grace must be such as are denied the awakening fruits of the Word preached. “The dead that hear,” says Christ, “shall live;” at least while Christ has not quite done with them; the day of God’s patience is not at an end with them; John v. 25.
2. Is there in thy more retired condition, arguings, strugglings, and strivings with thy spirit to persuade thee of the vanity of what vain things thou lovest, and to win thee in thy soul to a choice of Christ Jesus and his heavenly things? Take heed and rebel not, for the day of God’s grace and patience will not be past with thee till he saith his “Spirit shall strive no more” with thee; for then the woe comes, when “he shall depart from them;” and when he says to the means of grace, “Let them alone;” Hos. iv. 17; chap. ix. 12.
3. Art thou visited in the night-seasons with dreams about thy state, and that thou art in danger of being lost? Hast thou heart-shaken apprehensions when deep sleep is upon thee, of hell, death, and judgment to come? These are signs that God has not wholly left thee, or cast thee behind his back for ever. “For God speaketh once, yea twice, yet man perceiveth it not; in a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men, and sealeth their instruction, that he may withdraw man from his purpose (his sinful purposes) and hide pride from man;” Job xxxiii. 14–17.
All this while God has not left the sinner, nor is come to the end of his patience towards him, but stands at least with the door of grace a-jar in his hand, as being loth as yet to bolt it against him.
4. Art thou followed with affliction, and dost thou hear God’s angry voice in thy afflictions? Doth he send with thy affliction an interpreter to shew thee thy vileness; and why, or wherefore, the hand of God is upon thee, and upon what thou hast; to wit, that it is for thy sinning against him, and that thou mightest be turned to him? If so, thy summer is not quite ended; thy harvest is not quite over and gone. Take heed, stand out no longer, lest he cause darkness, and lest thy feet stumble upon the dark mountains; and lest, while you look for light, he turn it into the shadow of death, and make it gross darkness; Jer. viii. 20; chap. xiii. 15–17.
5. Art thou crossed, disappointed, and way-laid, and overthrown in all thy foolish ways and doings? This is a sign God has not quite left thee, but that he still waits upon thee to turn thee. Consider, I say, has he made a hedge and a wall to stop thee? Has he crossed thee in all thou puttest thy hand unto? Take it as a call to turn to him, for, by his thus doing, he shews he has a mind to give thee a better portion. For usually when God gives up men, and resolves to let them alone in the broad way, he gives them rope, and lets them have their desires in all hurtful things; Hos. ii. 6–15; Psalm lxxiii. 3–13; Rom. xi. 9.
Therefore take heed to this also, that thou strive not against this hand of God; but betake thyself to a serious inquiry into the causes of this hand of God upon thee, and incline to think, it is because the Lord would have thee look to that, which is better than what thou wouldst satisfy thyself withal. When God had a mind to make the prodigal go home to his father, he sent a famine upon him, and denied him a bellyful of the husks which the swine did eat. And observe it, now he was in a strait, he betook him to consideration of the good that there was in his father’s house; yea, he resolved to go home to his father, and his father dealt well with him; he received him with music and dancing, because he had received him safe and sound; Luke xv. 14–32.
6. Hast then any enticing thoughts of the word of God upon thy mind? Doth, as it were, some holy word of God give a glance upon thee, cast a smile upon thee, let fall, though it be but one drop of its savour upon thy spirit; yea, though it stays but one moment with thee? O then the day of grace is not past! The gate of heaven is not shut! nor God’s heart and bowels withdrawn from thee as yet. Take heed, therefore, and beware that thou make much of the heavenly gift, and of that good word of God of the which he has made thee taste. Beware, I say, and take heed; there may be a falling away for all this; but, I say, as yet God has not left thee, as yet he has not cast thee off; Heb. vi. 1–9.
Secondly, With respect to thy desires, what are they? Wouldst thou be saved! Wouldst thou be saved with a thorough salvation? Wouldst thou be saved from guilt and filth too? Wouldst thou be the servant of thy Saviour? Art thou indeed weary of the service of thy old master the devil, sin, and the world? And have these desires put thy soul to flight? Hast thou through desires betaken thyself to thy heels? Dost fly to him that is a Saviour from the wrath to come, for life? If these be thy desires, and if they be unfeigned, fear not. Thou art one of those runaways which God has commanded our Lord to receive, and not to send thee back to the devil thy master again, but to give thee a place in his house, even the place which liketh thee best. “Thou shalt not deliver to his master,” says he, “the servant which is escaped from his master unto thee. He shall dwell with thee, even among you in that place which he shall choose, in one of thy gates where it liketh him best; thou shalt not oppress him;” Deut. xxiii. 15, 16.
This is a command to the church, consequently to the Head of the church; for all commands from God come to her through her Head. Whence I conclude, that as Israel of old was to receive the runaway servant who escaped from a heathen master to them, and should not dare to send him back to his master again, so Christ’s church now, and consequently Christ himself, may not, will not, refuse that soul that has made his escape from sin, Satan, the world, and hell, unto him, but will certainly let him dwell in his house, among his saints, in that place which he shall choose, even where it liketh him best. For he says in another place, “And him that cometh to me, I will in no wise cast out.” In no wise, let his crimes be what they will, either for nature, multitude, or the attendance of aggravating circumstances.
Wherefore, if thy desires be firm, sound, and unfeigned to become the saved of Christ, and his servant, fear not, he will not, he will in no wise put thee away, or turn thee over to thy old master again.
Thirdly, As to they fears, whatever they are, let that be supposed which is supposed before, and they are groundless, and so of no weight.
Object. But I am afraid I am not elected, or chosen to salvation, though you called me fool a little before for so fearing.
Ans. Though election is, in order, before calling, as to God, yet the knowledge of calling must go before the belief of my election as to myself. Wherefore, souls that doubt of the truth of their effectual calling, do but plunge themselves into a deeper labyrinth of confusion that concern themselves with their election; I mean, while they labour to know it before they prove their calling. “Make your calling, and so your election, sure;” 2 Pet. i. 4–11.
Wherefore, at present, lay the thoughts of thy election by, and ask thyself these questions: Do I see my lost condition? Do I see salvation is nowhere but in Christ? Would I share in this salvation by faith in him? And would I, as was said before, be thoroughly saved, to wit, from the filth as from the guilt? Do I love Christ, his Father, his saints, his words, and ways? This is the way to prove we are elect. Wherefore, sinner, when Satan, or thine own heart seeks to puzzle thee with election, say thou, I cannot attend to talk of this point now, but stay till I know that I am called of God to the fellowship of his Son, and then I will shew you that I am elect, and that my name is written in the book of life.
If poor distressed souls would observe this order, they might save themselves the trouble of an unprofitable labour under these unreasonable and soul-sinking doubts.
Let us therefore, upon the sight of our wretchedness, fly and venturously leap into the arms of Christ, which are now as open to receive us into his bosom, as they were when nailed to the cross. This is coming to Christ for life aright; this is right running away from thy master to him, as was said before. And for this we have multitudes of scriptures to support, encourage, and comfort us in our so doing.
But now, let him that doth thus be sure to look for it, for Satan will be with him to-morrow, to see if he can get him again to his old service; and if he cannot do that, then will he enter into dispute with him, to wit, about whether he be elect to life, and called indeed to partake of this Christ, to whom he is fled for succour, or whether he comes to him of his own presumptuous mind. Therefore we are bid, as to come, so to arm ourselves with that armour which God has provided; that we may resist, quench, stand against, and withstand all the fiery darts of the devil; Eph. vi. 11–18.
If, therefore, thou findest Satan in this order to march against thee, remember then thou hadst this item about it; and betake thyself to faith and good courage; and be sober, and hope to the end.
Object. But how if I should have sinned the sin unpardonable, or that called the sin against the Holy Ghost?
Answer. If thou hast, thou art lost for ever; but yet before it is concluded by thee that thou hast so sinned, know that they that would be saved by Jesus Christ through faith in his blood, cannot be counted for such.
1. Because of the promise, for that must not be frustrated: and that says, “And him that cometh to Christ, he will in no wise cast out.” And again, “Whoso will, let him take of the water of life freely;” John vi. 37; Rev. xxi. 6; chap. xxii. 17.
But I say, how can these scriptures be fulfilled, if he that would indeed be saved, as before, has sinned the sin unpardonable? The scriptures must not be made void, nor their truth be cast to the ground. Here is a promise, and here is a sinner; a promise that says he shall not be cast out that comes; and the sinner comes, wherefore he must be received: consequently he that comes to Christ for life, has not, cannot have sinned that sin for which there is no forgiveness.