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Now from this doctrine of the increasing and lessening of Sin in these respects, we may gather, that all sins are not alike or equall, as the Stoicks of auncient times, and their fol∣lowers haue falsely imagined. For it hath bin prooued at large, by induction of sundrie
particulars, that there are degrees of sinnes, some lesser, som greater: some more offensiue and odious to God & man, some lesse. And ••hat the circumstances of time, place, person, and manner of doing, doe serue to enlarge or extenuate the sinne commited.
If it be here alleadged, that Sin is nothing but the doing of that, which is vnlawfull to be done, and that this is equall in all men that sinne: and therfore by consequent, offences are equall. I answer, that in euery sin, mē must not consider the vnlawfulnes thereof onely, but the reason why it should be vnlawfull: and that is properly, because it is a breach of Gods law, and repugnant to his will reuealed in his word. Nowe there is no breach of a diuine Law, but it is more or lesse repugnant vnto the will of the Lawgiuer, God himselfe. And many transgressions, are more repugnāt thereunto then fewer: for the more sin is in∣creased, the more is the wrath of God in••la∣med against the sinner vpon his due de∣sert.
If it be said againe, that the nature of Sin stands onely in this, that the sinner makes an aberration from the scope or marke that is set before him, and doth no more then passe the bondes of dutie prescribed by God, and that all are alike in this respect; The answer is, that it is a falshood to affirme, that he which makes the lesse aberration from the dutie commanded, is equall in offence to him
that makes the greater. For the same sin for substance, hath sundrie steps and degrees, in respect whereof, one man becommeth a more heinous offender then another. For ex∣ample, in the seauenth commandemēt when God forbiddes the committing of Adultery, he forbiddeth three degrees of the same sinne; to wit, adulterie of the heart, consisting of inordinate and vncleane affections; adul∣terie of the tongue in corrupt, dishonest, and vnseemely speeches; and the very act of vn∣cleannesse and filthinesse committed by the bodie. Now it cannot be said, that he which breakes this commandement onely in the first degree, is as great a transgressour, as he that hath proceeded to the second, and so to the third. And therefore it remaines for an vndoubted truth, that Sinnes commit∣ted against the Law of God are not equall, but some lesser, some greater.
Sundrie other Distinctions there are of sinnes; as namely, That the main sinnes of the first Table, are greater then the maine sins of the second Table. And yet the maine sinnes of the second, are greater then the breach of ceremoniall duties, against the first table. But this which hath beene said shall suf∣fice.
The vse of this doctrine is manifold. First, by it we learne, what the heart of man is by nature: namely, a corrupt and vncleane foun∣taine, out of which issueth in the course of
this life, the streames of corruptions infinite in number, noysome in qualities, hainous in degrees, dāgerous in effects. For from thence doe flow, all the differences of sinnes before named, with their seuerall branches, and in∣finite many more, that cannot be rehearsed. This must mooue vs humbly to sue vnto God, & earnestly to entreat him, to wash vs throughly from our wickednes, & clense vs from our sinnes: yea to purge and to rinse the fountaine thereof, our vncleane and polluted hearts. And when by Gods mercie in Christ, apprehended by faith, our hearts shall be purified, thē to set watch & ward ouer them, * 1.1 and to keep them with all diligence. Second∣ly it teacheth vs, that miserable mortal man, * 1.2 is not guiltie of one or more sinnes, but of many & sundrie corruptions, both of heart and life. Who can vnderstand his faults? saith Dauid. Now the alowance of sinne beeing * 1.3 death by gods ordināce, & God being iustice it selfe: answerably to the number of our of∣fences, must we needes be lyable to many punishments, yea to death it selfe, both of the bodie and of the soule. This beeing our wofull estate, little cause is there, that any man should thinke himselfe to be in good case, or presume of Gods mercie in regard of the small number of his sinnes. And much lesse cause hath he, falsly to imagine with the Popish sort, that he can merit the fauour of God by any worke done by him, aboue that
which the Law requireth; considering that it is impossible for him to know either the number, or the nature, or the measure of his sinnes. Lastly, the consideration of this point, must be a barre to keepe vs in, that we be not too secure or presumptuous of our owne e∣state: for as much as we learne out of the word of god, that in respect of the multitude of our corruptions, this our life is full of much euill, and many difficulties, that wee haue whole armies of enemies to encounter with all, not onely out of vs in the world a∣broad, but within vs, lurking euen in our owne flesh. And vpon this consideration, that we should be at cōtinuall defiance with them, vsing all holy meanes to get the victo∣rie ouer them, by the daily exercises of inuo∣cation and repentance, and by a continuall practise of new obedience, vnto all the lawes and commandements of God, according to the measure of grace receiued. And so much of the third Ground.
Act. 15. 9.
Pro••. 4. 23.
Psal. 19. 12.