Book 1, Chapter 2: The Nature and Differences of Sin

Of the nature and differences of sin.

The third ground, is touching the degrees or differences of sin. And here we must first of all search, what is sin properly, and what is properly a sinner.

Sect. 1.

Sin in his proper nature (as Saint John says) is an anomie, that is, a want of conformity to the law of God. For the better understanding whereof, we must know, that there were in Adam before his fall, three things not to be severed one from the other: the substance of his body and soul: the faculties and powers of his body and soul: and the image of God consisting in a straightness, and conformity of all the affections, and powers of man to God's will. Now when Adam falls, and sins against God, what is his sin? Not the want of the two former, (for they both remained,) but the very want, and absence of the third thing, namely, of conformity to God's will. I make it plain by this resemblance; in a musical instrument, there is to be considered, not only the instrument itself, and the sound of the instrument, but also the harmony in the sound. Now the contrary to harmony, or the disorder in music, is none of the two former, but the third, namely the discord, which is the want or absence of harmony, which we call disharmony. In the same manner, the sin of Adam, is not the absence either of the substance, or of the faculties of the soul and the body, but the want of the third thing before named, and that is, conformity or correspondence to the will of God, in regard of obedience. But some may say: the want of conformity in the powers of the soul, is not sin properly: because in sin, there must be not only an absence of goodness, but [illegible]

be some twenty or thirty years: yet the party offending, does not therefore cease to be a sinner. Now then I demand, what is the very thing, for which he is named and termed still a sinner in the time present, the offence being past? The answer is, that every actual sin, beside the three former, must be considered with a fourth thing, to wit, a certain stain, or blot, which it imprints and leaves in the offender as a fruit, and that is an inclination, or evil disposition of the heart, whereby it becomes more apt and prone to the offence done, or to any other sin. For look as the dropsical man, the more he drinks, the drier he is, and the more he still desires to drink: even so a sinner, the more he sins, the apter is he to sin, and more desirous to keep still a course in wickedness. And as a man that looks upon the Sun, if he turn his face away, remains turned until he turn himself again: so he that turns from God by any sin, makes himself a sinner, and so remains, until he turn himself again by repentance. Thus David was a sinner, not only in the very act of his adultery and murder: but even when the act was done and past, he remained still a murderer and adulterer; because a new, or rather a renewed proneness to these, and all other sins, took place in his heart by his fall, till he turned to God by repentance upon the admonition of the Prophet. The thing then, whereby a sinner is termed a sinner, is the fault together with the fruit thereof, namely, the blot imprinted in the soul, so oft as men do actually offend.

The use of this doctrine touching sin, is twofold. First, by it we learn and see what is original sin, whereby an infant in the first conception and birth is indeed a sinner. Every infant must be considered as a part of Adam, proceeding of him and partaking of his nature: and thereby it is made a sinner, not only by imputation of Adam's offence, but also by propagation of an aptness, and proneness to every evil, received together with nature from Adam. And thus ought we to conceive original sin, not to be the corruption of nature alone, but Adam's first offence imputed, with the fruit thereof the corruption of nature, which is an inclination to every evil, derived together with nature from our first parents. Secondly; by this we are taught, to take heed of all and every sin, whether it be in thought, word, or deed: because the committing thereof, though in respect of the act it passes away in the doing, yet it breeds and increases a wicked disposition in the heart, which has been added to the offence done, or any other sin. Men deceive themselves, that think the evil of sin, to be only in the doing and to go no further; whereas indeed every offence has a certain blot going with it, that corrupts the heart, and causes man to delight and lie in his offence, which lying in sin is a greater cause of damnation, than the very sin itself. This therefore must admonish us, to take heed lest we continue in any sin, and if it fall out, that through infirmity we be overtaken by any temptation, we must labor to rise again, and turn from our sin to God, by new and speedy repentance.

Sect. 3.

Thus much of sin itself. Now follow the differences thereof, which are manifold. The first sort are to be gathered from the causes and beginnings of sin in man, which are threefold, reason, will, and affection.

The differences of sin in respect of reason are these, first, some are sins of knowledge, some of ignorance. A sin of knowledge is, when a man offends against his knowledge, doing evil when he knows it to be evil: and this is greater than a sin of ignorance, for he that knows his master's will, and does it not, shall be beaten with many stripes. A sin of ignorance is, when a man does evil, not knowing it to be evil. Thus Paul was a blasphemer, an oppressor, and persecuted the Church of Christ ignorantly, and in a blind zeal, not knowing that which he did to be evil. Now by ignorance here I mean, an ignorance of those things which ought to be known; and this is twofold: simple, or affected. Simple ignorance is, when a man after diligence and good pains taking, still remains ignorant: this ignorance will not excuse any man, if it be of such things as he is bound to know: for it is said, He that does not his master's will, by reason he knew it not, shall be beaten with stripes, though fewer.

And in this regard, even the Heathen which knew not God, are inexcusable, because they were bound to have known him. For Adam had the perfect knowledge of God imprinted in his nature, and lost the same through his own default, for himself and his posterity. And it is the commandment of God, whereunto every man is bound to perform obedience, that man should know him, that is, his will and word.

But some may say then, how can any man be saved, seeing every man is ignorant of many things which he ought to know? An. If we know the grounds of religion, and be careful to obey God according to our knowledge, having withal a care and desire, to increase in the knowledge of God and his will, God will hold us excused: for our desire and endeavour to obey, is accepted for obedience itself. And the greater this simple ignorance is, the lesser is the sin. For hereupon it was, that Peter lessened, and (in some sort) excused the sin of the Jews, in crucifying Christ, because they did it through ignorance: and so does Paul his sin in persecuting the Church, when he alleges, that it was done ignorantly in unbelief. But however this sin by such means may be lessened, yet remains it still a sin worthy condemnation. Affected ignorance is, when a man takes delight in his ignorance, and will of purpose be ignorant: not using, but contemning the means, whereby to get and increase knowledge: and that carelessly and negligently, because he will not leave sin which he loves, nor forsake the evil trade of life, wherein he delights. This is the sin of those, whereof Job speaks, who say to God, Depart from us: for we desire not the knowledge of your ways. And of whom David complains, that they flatter themselves in their own eyes, and have left off to understand, and to do good. This ignorance is damnable and devilish: it excuses no man, but does rather aggravate and increase his sin; yes, it is the mother of many grievous enormities.

Again, ignorance is twofold: of the law, or of the thing the law requires. Ignorance of the law is, when a man knows not the law of God written, nor the law of nature. This ignorance may somewhat lessen the sin, but it excuses no man: because it is natural, and every man is bound to know the law. Ignorance of the thing the law requires, is the ignorance of the fact: and that is either with the fault of the doer, or without the fault.

Faulty ignorance, is the ignorance of a fact, which he might have prevented. As when a man in his drunkenness kills another: in this fact, not knowing what he does, he also knows not that he has offended: and yet because he might have prevented his drunkenness, therefore he is faulty, and sins. Faultless ignorance is, when a fact is done, which could not be either known, or avoided before hand. For example: if a man be lopping a tree, and his axe head fall from the helve, out of his hand, and kills another passing by; here is indeed manslaughter, but no voluntary murder: because it was a thing that could not be avoided, and did not fall out through his default. And this ignorance is excusable.

The second fountain of sin, is the will, from where arise these three differences of sins: some are from the will immediately, some besides the will, and some are mixed, partly with the will, and partly against the will.

Sins proceeding from the will, are properly termed voluntary; such as the doer moved by his own will commits, though he know them to be evil. And here, the more free the will is, the greater is the sin: for will added to knowledge, makes the sin the greater. Under voluntary sins, are comprehended all such, as proceed from stirred affections; as when a man tells a lie for fear, or strikes another in anger: and the reason is because these offences, though they are not done upon deliberation, but arise from the violence of affection, yet they do not exclude consent. Here also we may refer, sins committed by compulsion: as when a man is forced to deny his religion, his offence in deed and in truth is voluntary, (though some otherwise think it to be a mixed action) for compulsion does not reach to the will, but to the outward man, and serves to draw forth a consent: and when consent is yielded, he denies his religion voluntarily: for the will cannot be constrained.

In the next place, sins beside the will are such, as are neither directly from the will, nor against it. Of this sort are the first sudden motions to sin, conceived in the heart with some inward pleasure and delight: and these are truly sins, though in respect little sins, condemned in the last commandment. And they are not from the will, because they go without and before consent: neither yet are they against the will, because then the heart would not take delight in them.

Here by the way, we are to note, against the doctrine of the Papists, that all sins are not voluntary: for whatever wants conformity to the law of God, is sin, whether it be with consent of will or no. But many such desires and delights, arise suddenly in the heart of man, which are not according to the law of God, and have no consent or approbation of will. In like manner, when one man kills another, thinking that he kills a wild beast: if the same man remembers afterwards what he has done, and is not grieved for the fact: in this case he has sinned, because his not grieving, is offensive to God, though the fact were merely besides his will.

Mixed sins are partly from the will, partly against it. Of this sort are the works of the man regenerate, which are done partly with his will, and partly against his will, being partly good, and partly evil. The reason hereof is this. There are in man after regeneration, two contrary grounds or beginnings of actions: to wit, natural corruption, or the inclination of the mind, will, and affections, to that which is against the Law, called the Flesh; and a created quality of holiness, wrought in the said faculties by the holy Ghost, termed the Spirit. And these two are not severed, but joined and mingled together, in all the faculties and powers of the soul. Now between these, there is a continual combat, corruption fighting against grace, and grace against corruption. Hence it is, that there being even in one and the same will contrary inclinations, there must necessarily flow from the man regenerate, contrary actions; the flesh in every action, willing that which is evil, and the Spirit on the other side, that which is good. This Paul confessed and acknowledged, upon his own experience, after his conversion, when he said, To will is present with me, but I find no means [perfectly to do] that which is good. Again, I delight in the law of God, concerning the inner man, but I see another law in my members, rebelling against the law of my mind, and leading me captive to the law of sin, which is in my members.

The third ground or fountain of sin in man, is affection, from where do proceed two kinds, namely, sins of infirmity, and sins of presumption.

Sins of infirmity are such, as proceed from the sudden passions of the mind, and the strong affections of the heart: as from hatred, grief, anger, sorrow, and such like. These sins are commonly thought to be in all men: but the truth is, they are properly incident to the regenerate. For infirmity cannot be said properly to be in them, in whom sin has firmity or strength, and where there is no power of grace at all. Again, the man that is regenerate, sins not neither when he would, because he is restrained by the grace of God that is in him: nor in what manner he would, partly because he sins not with all his heart, the strength of his flesh being abated by the Spirit; and partly, for that being fallen, he lies not still, but recovers himself by speedy repentance. An evident argument, that the sins whereinto he falls, are not presumptuous, but are ordinarily of weakness and infirmity.

Sins of presumption are such, as proceed from pride, arrogancy, willfulness, and haughtiness of man's heart. Against these David prays, saying, Let not presumptuous sins have dominion over me. And of them there be three degrees.

The first is: when a man willfully goes on in his sins, upon an erroneous persuasion of God's mercy, and of his own future repentance; this is the sin of most men.

The second is, when a man sins willfully, in contempt of the law of God: this is called by Moses, a sin with a high hand, and the punishment thereof was, by present death to be cut off from among the people.

The third, when a man sins, not only willfully and contemptuously, but of malice and spite against God himself, and Christ Jesus. And by this we may conceive what is the sin against the holy Ghost: which is not every sin of presumption, or against knowledge and conscience: but such a kind of presumptuous offence, in which true religion is renounced: and that of set purpose and resolved malice, against the very majesty of God himself and Christ (Hebrews 10:29).

Sect. 4.

Now follow other differences of sin in regard of the object thereof, which is the Law. In respect of the Law, sin is twofold: either of commission or of omission. I say, in respect of the Law, because God has revealed in his Law two sorts of precepts: the one wherein some good thing is commanded to be done, as to love God with all our hearts, and our neighbor as ourselves: the other wherein some evil is forbidden to be done, as the making of a graven image, the taking the name of God in vain, etc.

Now a sin of commission is, when a man does anything, that is flatly forbidden in the Law and word of God: as when one man kills another contrary to the Law, which says, You shall not kill. A sin of omission is, when a man leaves unperformed, some duty which the Law requires: as for example, the preserving of his neighbor's life, or good estate, when it lies in his power so to do. These also are truly sins, and by them as well as by the other, men shall be tried in the last judgment.

Sins of omission have three degrees. First, when a man does nothing at all, but omits the duty commanded, both in whole and in part; as when having opportunity and ability, he does not move so much as one finger, for the saving of his neighbor's life.

Secondly, when a man performs the duty enjoined, but fails both in the manner and measure thereof. Thus the Heathen failed in doing good works, in that the things which they did, for substance and matter were good and commendable, being done upon civil and honest respects, and referred to the common good; yet in truth their actions were no better than sins of omission, in as much as they issued from corrupted fountains, hearts void of faith: and aimed not at the main end, and scope of all human actions, the honor and glory of God.

Thirdly, when a man does things in a right manner, but fails in the measure thereof. And thus the children of God do sin, in all the duties of the law. For they do the good things the law commands, in loving God and their neighbor: but they cannot attain to that measure of love, which the law requires. And thus the best men living, do sin in every good work they do, so as if God should enter into judgment, deal with them in the rigour of his justice, and examine them by the strict rule of the Law, he might justly condemn them, even for their best actions. And in this regard, when we pray daily for the pardon of our sins, the best works we do, must come in the number of them: because we fail, if not in substance and manner, yet at the least in the measure of goodness, that ought to be in the doing of them. We must also have care to repent us, even of these our sins of omission, as well as of the other of commission: because by leaving undone our duty, we do oftener offend, than by sins committed: and the least omission is enough to condemn us, if it should be exacted at our hands.

Sect. 5.

The next difference of sins may be this. Some are crying sins, some are sins of toleration.

Crying sins I call those, which are so heinous, and in their kind so grievous, that they hasten God's judgments, and call down for speedy vengeance upon the sinner. Of this kind there are sundry examples in the Scriptures, principally four. First, Cain's sin in murdering his innocent brother Abel; whereof it was said, The voice of your brother's blood cries to me from the earth. The next is, the sin of Sodom and Gomorrah, which was pride, fullness of bread, abundance of idleness: unmerciful dealing with the poor, and all manner of uncleanness (Ezekiel 16), and of this, The Lord said, that the cry of Sodom and Gomorrah was great, and their sins exceeding grievous. The third, is the sin of oppression, endured by the Israelites in Egypt, at the hand of Pharaoh, and his task-masters. The fourth, is merciless injustice in wrongful withholding, and detaining the laborer's hire.

Now they are called crying sins, for these causes. First, because they are now come to their full measure and height; beyond which God will not suffer them to pass, without due punishment. Again, the Lord takes more notice, and inquires further into them, than into others, by reason that they exceed, and are most eminent where they be committed. Thirdly, they call for present help to the afflicted and wronged, and consequently, for speedy execution of vengeance, upon the authors and committers of them. And lastly, because God is wont to give ear to the cries of those, that endure so heavy measure at the hands of others, and accordingly to help them, and reward the other with deserved punishment.

Next to these are sins of toleration, lesser than the former: which though in themselves they deserve death, yet God in his mercy shows his patience and long sufferance, upon the committers thereof, either deferring the temporal punishment, or pardoning both temporal and eternal to his Elect. Such a sin was the ignorance of the Gentiles before Christ's coming: which God deferred to punish, and (as we say) winked at it.

More especially, there be three sorts of sins of toleration: the first is original sin, or concupiscence, in the regenerate after regeneration, and the fruits thereof: for it is not quite abolished by regeneration, but remains more or less molesting and tempting a man till death. And yet if we carry a constant purpose not to sin, and endeavor ourselves to resist all temptations: this concupiscence of ours, shall not be imputed to us, nor we condemned for it. And to this purpose the holy Apostle says, There is no condemnation to them that are in Christ. Yet says he not, There is nothing worthy condemnation in them: for original sin remains till death, truly deserving damnation, though it be not imputed.

The second kind of sins of toleration are secret, unknown, and hidden sins in the regenerate. For who can tell how oft he offends? says David. When a man that is the child of God, shall examine his heart, and humble himself even for all his particular sins, which he knows by himself: there shall yet remain some unknown sins, of which he cannot have a particular repentance: and yet they are not imputed, when there is repentance for known sins. As for example, David repents of his murder and adultery, and yet afterwards (erring in judgment, by reason of the corruption of the times,) he lived to his death in the sin of polygamy, without any particular repentance, that we hear of. In like manner did the Patriarchs, who may not altogether be excused: yet they were not condemned thereof: neither were they saved without repentance for this sin, but God in mercy accepted a general repentance for the same. And the like is the case of all the Elect, in regard of their secret and hidden faults: for unless God should accept of a general repentance for unknown sins, few or none at all should be saved. And herein does the endless mercy of God notably appear, that he vouchsafes to accept of our repentance when we repent, though not in particular as we ought to do. Nevertheless, this must not encourage, or embolden any man to live in his sins, without turning to God. For unless we repent in particular, of all the sins we know, not only our known offences, but even our secret sins shall condemn us. Many sins are committed by men, which afterwards in process of time are quite forgotten. Others are committed, which notwithstanding are not known, whether they be sins or no. And in doing the best duties we can, we offend often, and yet when we offend, we perceive it not: and all these in the regenerate, through the mercy of God, are sins of toleration, in respect of particular repentance.

The third kind of sins of toleration, are certain particular facts of men not approved of in Scripture, and yet remitted in respect of punishment. Such was the fact of Zipporah, in circumcising her child, in presence of her husband, he being able to have done it himself, and she having no calling, to do that which she did. For though the hand of God was against him, yet was he not sick, (as some would excuse the matter) neither is there any such thing in the text: but it is rather to be thought, that she herself circumcised her son in haste, to prevent her husband: for the deed was done in some indignation, and she cast the foreskin at his feet. And yet because this fact was some manner of obedience in that the thing was done which God required, (though not in the manner that he required) God accepted the same, and stayed his hand from killing Moses. Thus God accepted of Ahab's humility, though it were in hypocrisy, because it was a show of obedience: and for that deferred a temporal punishment, till the days of his posterity. God sent lions to destroy the Assyrians, that dwelt in Samaria, for their idolatry: yet so soon as they had learned to fear the Lord after the manner of the god of Israel, though they mingled the same with their own idolatry, God for that half obedience, suffered them to dwell in peace.

Sect. 6.

The sixth distinction of sins may be this. Some are sins against God, some against men. This distinction is grounded upon a place in Samuel: If one man sin against another, the judge shall judge it: but if a man sin against the Lord, who shall plead for him?

Sins against God are such as are directly and immediately committed against the majesty of God. Such are atheism, idolatry, blasphemy, perjury, profanation of the Sabbath, and all the breaches of the first table.

Sins against men are injuries, hurts, losses, and damages, whereby our neighbor is in his dignity, life, chastity, wealth, good name, or any other way justly offended, or by us hindered. And such actions must be considered two ways. First, as they are injuries and hurts done to our neighbor; and secondly, as they are anomies, or breaches of God's law, forbidding us to do them: and in this second respect they are called sins, because sin is properly against God. Therefore by sins against man, we are to understand injuries, losses, or damages done to them. In this sense, must that place in Matthew be expounded: If your brother sin against you, etc.

Sect. 7.

The seventh difference of sins is noted by Saint Paul, where he says, Every sin that a man does is without the body, but he that commits fornication sins against his own body. In which place it is implied that some sins are without the body, and some against man's own body.

Sins without the body are such sins as a man commits, his body being the instrument of the sin, but not the thing abused. Such are murder, theft, and drunkenness: for in the committing of these sins, the body is but a helper, and only a remote instrumental cause, and the thing abused is without the body. For example: in drunkenness, the thing abused by the drunkard is wine or strong drink; in theft, another man's goods; in murder, the instrument whereby the fact is committed. The body indeed contributes its help to these things, but the injury is directed to the creatures of God, to the body and goods of our neighbor. And such are all sins, adultery only excepted.

Sins against the body are those in which it itself is not only the instrument, but the thing abused also. Such a sin is adultery only, and those that are of that kind, properly against the body: first, because the body of the sinner is both a furthering cause of the sin, and also that thing which he abuses against his own self. Secondly, by this offense, he does not only hinder, but loses the right, power, and property of his body, in that he makes it the member of a harlot. And lastly, though other sins in their kind do bring a shame and dishonor upon the body, yet there is none that sits so near, or leaves a blot so deeply imprinted in it, as does the sin of uncleanness.

Sect. 8.

The eighth distinction of sins is grounded upon Paul's exhortation to Timothy: Communicate not with other men's sins. Sins are either other men's sins, or communication with other men's sins. This distinction is the rather to be known and remembered, because it serves to extenuate or aggravate sins committed.

Communication with sin is done in sundry ways. First, by counsel: thus Caiaphas sinned when he gave counsel to put Christ to death. Secondly, by commandment: so David sinned in the murder of Uriah. Thirdly, by consent, or assistance (Romans 1:31): thus Saul sinned in keeping the garments of them that stoned Stephen (Acts 22:20; Acts 7:58). Fourthly, by provocation: thus they sin that provoke others to sin, and of this Paul speaks when he says, Fathers must not provoke their children to wrath (Ephesians 6:4). Fifthly, by negligence, or silence: this is the sin of the minister, when men are called to reprove sin and do not. Sixthly, by flattery, when men soothe up others in sin. Seventhly, by winking at sins, or passing them over by slight reproof (Ephesians 5:11): thus Eli sinned in rebuking his sons, and thereby brought a temporal judgment upon himself and his family (1 Samuel 2 and 4). Eighthly, by participation (Ephesians 5:7): and thus they do sin that are [reconstructed: receivers of stolen goods]. Ninthly, by defending another man in his sin: for he that justifies the wicked, and condemns the just, even they both are an abomination to the Lord (Proverbs 17:15).

Sect. 9.

The ninth distinction follows. Some men's sins, says Paul, are open beforehand; some follow after (1 Timothy 5:24). Which place by some is expounded thus: Some men's sins are kept secret till the last judgment, and some are revealed in this life, before that day. This I think is a truth, but not the meaning of the text. For in the 23rd verse the Apostle spoke of ordination, giving charge to Timothy that he should not suddenly admit any into ecclesiastical offices, lest he did partake with their sins. Now in this 24th verse, [reconstructed: he] renders a reason thereof, saying, Some men's sins are open beforehand — that is, some men's faults and wants are known before their ordination to ecclesiastical offices, and of such the Church may know what to judge and say. But some again follow after — that is, they are not revealed till after their ordination — and thus Judas his wickedness did not appear at the first, but was revealed after he was called to be an Apostle.

And thus we see what are the differences of sins: touching all which, this must be held and remembered for a ground — that every sin, in whatever degree it be, is mortal of itself, and no sin is venial in its own nature. For the wages of every sin is death. And, Cursed is everyone that does not continue in all things that are written in the book of the Law, to do them (Galatians 3:10). This ground must be held against the Church of Rome, who in her case-divinity uses to pacify the conscience by teaching men that sundry sins are venial.

Sect. 10.

Now though every sin of itself be mortal, yet all are not equally mortal: but some more, some less. For the better understanding of this, it is to be remembered that in sin there are sundry steps and degrees, whereby one and the same sin may be lessened or increased, and so become more or less heinous before God.

If it be asked, how can this be, I answer that sin may admit aggravation, or extenuation, in sundry ways. First, by the circumstances, which are principally seven.

The first is the subject, or person sinning. For example: the sin of a public person is more heinous, indeed more mortal, than the sin of a private man, because he is in an eminent place, and his actions are more exemplary and scandalous than the actions of inferior men. The servant that knows his master's will, if he does it not, is the greater sinner and shall endure a greater punishment than he that neglects the same upon simple ignorance (Matthew 10:15). The minister and dispenser of the Word, if he be unfaithful and unprofitable, his offense, and consequently his punishment, is far greater than other men's (Matthew 5:13).

The second is, the object or party which is offended. In this respect it was that the Jews did more heinously sin in crucifying Christ the Son of God, the Lord of glory, than did their fathers which persecuted and killed the Prophets. Again, the word of God teaches that the injury that is done to those whom God tenderly loves, is far more displeasing to him, than if it were done to others. He that touches you (says the Prophet, meaning the Jews his chosen and beloved people) touches the apple of his eye (Zechariah 3:8). The man that devises mischief against his harmless brother that dwells peaceably by him, commits a sin most odious to God and man (Proverbs 3:29; Psalm 7:4). He that is called and converted to God and Christ, and makes not honest provision for his own, which are of his family, is so notorious an offender, that Saint Paul holds him a denier of the faith, and worse than an infidel (1 Timothy 5:8). The person that shall rail upon the judge, or speak evil of the ruler of his people, is a greater transgressor of God's commandment, than he that reviles, or abuses an ordinary man (Exodus 23:28).

The third is, the thing done in which the offence is committed. Thus, to falsify the word of God, and to profane his worship and service, is much more abominable in his sight, than is the falsifying of the word of a man, or the abuse of human laws and ordinances. Thus again, the hurting and damaging of the person and life of our neighbor, is a more odious offence, than is the diminishing of his goods and outward estate: and the hurt that redounds by our default to his soul, is more offensive every way, than the wrong that is offered to his body.

The fourth, is the place where it is done. According to this circumstance, if a man shall either speak or do any thing, that comes under the name of a breach of piety or justice, in public place, as in the congregation, in open court, or general assembly, and that with public and general scandal: he is a greater offender, than if he spake or did the same at home, in his house or closet.

The fifth is the end. In regard hereof, he that steals from another, that whereby he may satisfy his hunger, and save his life, being driven to extreme necessity: offends in a lower and lesser degree, than the thief that robs by the highway side, for this end, to enrich himself by the losses of other men.

The sixth is the manner how? Thus he that commits uncleanness in the outward act, does more grievously sin, and with greater scandal, than if he only entertained an unclean thought into his heart. And he that sins of set purpose and presumption, or of obstinate and resolved malice against God, has proceeded to a higher degree of iniquity, than if he had fallen upon ignorance, infirmity, or disordered and distempered affection. In like manner, the sin of the Jews, in forcing Pilate by their threatening terms (as that he was an enemy to Caesar, &c.) to the unjust condemnation of Christ Jesus, was a higher degree, than the sin of Pilate himself, who yielding to their importunity, pronounced sentence against him (John 19:11). The last is the time, which also serves to aggravate the sin. For ordinary disobedience in the time of grace, and willful neglect of God's calling, in the abundance of means, is a great deal more damnable, than the commission of sin, in the days of ignorance and blindness, when the like means are wanting.

The second way to aggravate sin, is by addition of sin to sin: and that is done sundry ways: first, by committing one sin in the neck of another; as David sinned, when he added murder to adultery. Secondly, by doubling and multiplying of sin, that is, by falling often into the same sin. Thirdly, by lying in sin without repentance. And here it must be remembered, that men of years living in the Church, are not simply condemned for their particular sins; but for their continuance and residence in them. Sins committed make men worthy of damnation; but living and abiding in them without repentance, is the thing that brings damnation. For as in the militant Church, men are excommunicate, not so much for their offence, as for their obstinacy; so shall it be in the church triumphant; the kingdom of heaven shall be barred against men, not so much for their sin committed, as for their lying therein without repentance. And this is the manner of God's dealing with those that have lived within the precincts of the church; they shall be condemned for the very want of true faith and repentance. This should admonish every one of us, to take heed, lest we lie in any sin: and that being any way overtaken, we should speedily repent, lest we aggravate our sin by continuance therein, and so bring upon ourselves swift damnation.

Thirdly, the same sin is made greater or lesser four ways: according to the number of degrees in the committing of a sin, noted by Saint James, Temptation, Conception, Birth, and Perfection. Actual sin in the first degree of temptation, is when the mind upon some sudden motion, is drawn away to think evil, and withal is tickled with some delight thereof. For a bad motion cast into the mind, by the flesh and the devil, is like to the bait cast into the water, that allures and delights the fish, and causes it to bite. Sin in conception, is when with the delight of the mind, there goes consent of will to do the evil thought on. Sin in birth, is when it comes forth into an action or execution. Sin in perfection, is when men are grown to a custom and habit in sin, upon long practice. For the often committing of one and the same sin, leaves an evil impression in the heart, that is, a strong or violent inclination, to that or any other evil, as has been taught before. And sin thus made perfect, brings forth death: for custom in sinning brings hardness of heart: hardness of heart, impenitency: and impenitency, condemnation. Now of these degrees, the first is the least, and the last is the greatest. One and the same sin, is lesser in temptation, than in conception: and less in conception, than in birth: and greater in perfection, than in all the former.

Sect. 11.

Now from this doctrine of the increasing and lessening of sin in these respects, we may gather, that all sins are not alike or equal, as the Stoics of ancient times, and their followers have falsely imagined. For it has been proved at large, by induction of sundry particulars, that there are degrees of sins, some lesser, some greater: some more offensive and odious to God and man, some less. And that the circumstances of time, place, person, and manner of doing, do serve to enlarge or extenuate the sin committed.

If it be here alleged, that sin is nothing but the doing of that which is unlawful to be done, and that this is equal in all men that sin: and therefore by consequent, offenses are equal. I answer, that in every sin, men must not consider the unlawfulness thereof only, but the reason why it should be unlawful: and that is properly, because it is a breach of God's law, and repugnant to his will revealed in his word. Now there is no breach of a divine law, but it is more or less repugnant to the will of the lawgiver, God himself. And many transgressions, are more repugnant thereunto than fewer: for the more sin is increased, the more is the wrath of God inflamed against the sinner upon his due desert.

If it be said again, that the nature of sin stands only in this, that the sinner makes an aberration from the scope or mark that is set before him, and does no more than pass the bonds of duty prescribed by God, and that all are alike in this respect; the answer is, that it is a falsehood to affirm, that he which makes the less aberration from the duty commanded, is equal in offense to him that makes the greater. For the same sin for substance, has sundry steps and degrees, in respect whereof, one man becomes a more heinous offender than another. For example, in the seventh commandment when God forbids the committing of adultery, he forbids three degrees of the same sin; to wit, adultery of the heart, consisting of inordinate and unclean affections; adultery of the tongue in corrupt, dishonest, and unseemly speeches; and the very act of uncleanness and filthiness committed by the body. Now it cannot be said, that he which breaks this commandment only in the first degree, is as great a transgressor, as he that has proceeded to the second, and so to the third. And therefore it remains for an undoubted truth, that sins committed against the law of God are not equal, but some lesser, some greater.

Sundry other distinctions there are of sins; as namely, that the main sins of the first table, are greater than the main sins of the second table. And yet the main sins of the second, are greater than the breach of ceremonial duties, against the first table. But this which has been said shall suffice.

The use of this doctrine is manifold. First, by it we learn, what the heart of man is by nature: namely, a corrupt and unclean fountain, out of which issues in the course of this life, the streams of corruptions infinite in number, noisome in qualities, heinous in degrees, dangerous in effects. For from there do flow, all the differences of sins before named, with their several branches, and infinite many more, that cannot be rehearsed. This must move us humbly to sue to God, and earnestly to entreat him, to wash us throughly from our wickedness, and cleanse us from our sins: yes, to purge and to rinse the fountain thereof, our unclean and polluted hearts. And when by God's mercy in Christ, apprehended by faith, our hearts shall be purified, then to set watch and ward over them, and to keep them with all diligence. Secondly it teaches us, that miserable mortal man, is not guilty of one or more sins, but of many and sundry corruptions, both of heart and life. Who can understand his faults? says David. Now the allowance of sin being death by God's ordinance, and God being justice itself: answerably to the number of our offenses, must we needs be liable to many punishments, yes, to death itself, both of the body and of the soul. This being our woeful estate, little cause is there, that any man should think himself to be in good case, or presume of God's mercy in regard of the small number of his sins. And much less cause has he, falsely to imagine with the Popish sort, that he can merit the favor of God by any work done by him, above that which the law requires; considering that it is impossible for him to know either the number, or the nature, or the measure of his sins. Lastly, the consideration of this point, must be a bar to keep us in, that we be not too secure or presumptuous of our own estate: for as much as we learn out of the word of God, that in respect of the multitude of our corruptions, this our life is full of much evil, and many difficulties, that we have whole armies of enemies to encounter with all, not only out of us in the world abroad, but within us, lurking even in our own flesh. And upon this consideration, that we should be at continual defiance with them, using all holy means to get the victory over them, by the daily exercises of invocation and repentance, and by a continual practice of new obedience, to all the laws and commandments of God, according to the measure of grace received. And so much of the third ground.