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Of the nature and differences of Sinne.
THe third Ground, is touching the degrees or differences of Sinne. And here we must first of all search, what is Sinne properly, and what is proper∣ly a Sinner.
Sinne in his proper nature (as Saint Iohn saith) is an anomie, that is, a want of con∣formitie * 1.1
to the lawe of God. For the better vnderstanding whereof, we must know, that there were in Adam before his fall, three things not to be seuered one from the other: the Substance of his bodie and soule: the Faculties and Powers of his bodie and soule: and the Image of God consisting in a straightnes, and conformitie of all the affecti∣ons, and powers of man to Gods will. Now when Adam falls, and sinnes against God, what is his sinne? Not the want of the two former, (for they both remained,) but the very want, and absence of the third thing, namely, of conformitie to Gods will. I make it plaine by this resemblance; In a musicall instrument, there is to be considered, not only the instrument it selfe, and the sound of the instrumēt, but also the harmony in the sound. Nowe the contrarie to harmonie, or the dis∣order in musicke, is none of the two former, but the third, namely the discord, which is the want or absence of harmonie, which we call disharmonie. In the same manner, the sinne of Adam, is not the absence either of the sub∣stance, or of the faculties of the soule and the bodie, but the want of the third thing before named, & that is, conformitie or correspon∣dencie to the will of God, in regard of obe∣dience. But some may say: the want of con∣formitie in the powers of the soule, is not sinne properly: because in sinne, there must bee not onely an absence of goodnesse, but 〈2 pages missing〉〈2 pages missing〉
be some twentie or thirtie yeares: yet the partie offending, doth not therefore cease to be a sinner. Now then I demaund, what is the very thing, for which he is named and tear∣med still a sinner in the time present, the of∣fence beeing past? The answer is, that euery actuall sinne, beside the three former, must be considered with a fourth thing, to wit, a cer∣taine staine, or blotte, which it imprints and * 1.2 leaues in the offender as a fruit, and that is an inclination, or euill disposition of the heart, wherby it becomes more apt & prone to the offence done, or to any other sinne. For looke as the dropsie man, the more he drinks, the drier he is, and the more he still desires to drinke: euen so a sinner, the more he sinnes, the apter is he to sinne, and more desirous to keepe still a course in wickednes. And as a man that lookes vpon the Sunne, if he turne his face away, remains turned vntill he turne himselfe againe: so he that turnes from God by any sinne, makes himselfe a sinner, and so remaines, vntill he turne himselfe againe by repentance. Thus Dauid was a sinner, not onely in the very act of his adulterie & mur•…•… ther: but euen when the act was done•…•… past, he remained still a murtherer and 〈◊〉〈◊〉 dulterer; because a new, or rather a re•…•… pronenesse to these, and all oth•…•… tooke place in his heart by his fal•…•… strength, till he turned to God by•…•… vpon the admonition of the Pro•…•…
thing then, whereby a sinner is tearmed a sin∣ner, is the Fault together with the fruit there∣of, namely, the Blot imprinted in the soule, so oft as men doe actually offend.
The Vse of this doctrine touching sinne, is twofold. First, by it we learne and see what is Originall sinne, wherby an Infant in the first conception and birth is indeed a sinner. Euery Infant must be considered as a part of Adam, proceeding of him and partaking of his nature: and therby it is made a sinner, not onely by imputation of Adams offence, but also by propagation of an apt••esse, and pronenes vnto euery euill, receiued together with nature from Adam. And thus ought we to conceiue Originall sinne, not to be the corruption of nature alone, but Adams first offence imputed, with the fruit there∣of the corruption of nature, which is an inclination vnto euery euill, deriued together with nature from our first parents. Second∣ly; by this we are taught, to take heed of all and euery sinne, whether it be in thought, word, or deed: because the committing ther∣of, though in respect of the act it passeth a∣•…•… in the doing, yet it breedeth and in∣•…•…seth a wicked disposition in the heart, •…•…h beene said) to the offence done, or a∣•…•… sinne. Men deceiue themselues, that •…•…the euill of sinne, to be only in the •…•…ng & to goe no further; wheras in∣•…•… offence hath a certen blot going
with it, that corrupteth the heart, and causeth man to delight and lie in his offence, which lying in sinne is a greater cause of damnatiō, then the very sin it selfe. This therfore must admonish vs, to take heed least we continue in any sinne, and if it fall out, that through infirmitie we be ouertaken by any tentation, we must labour to rise again, and turne from our sinne to God, by new and speedy repen∣tance.
Thus much of Sinne it selfe. Now follow the Differences thereof, which are manifold. The first sort are to be gathered from the causes and beginnings of sinne in man, which are threefold, Reason, will, and Affe∣ction.
The differēces of sinne in respect of Rea∣son are these, First, some are sinnes of know∣ledge, some of ignorance. A sinne of Know∣ledge is, when a man offends against his knowledge, doing euill when he knoweth it to be euill: and this is greater then a sinne of ignorance, for he that knoweth his masters will, and doth it not, shall be beaten with many stripes. A sinne of Ignorance is, when a man doth e∣uill, not knowing it to be euill. Thus Paul was a blasphemer, an oppressour, and persecuted the Church of Christ ignorantly, and in a blinde zeale, not knowing that which hee did to be euill. Nowe by ignorance
here I meane, an ignorance of those things which ought to be knowne; and this is two∣fold: simple, or affected. Simple ignorance is, when a man after diligence and good paines taking, still remaines 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 doth not his masters will, by rea∣son he knew it not, shall be beaten with stripes, though fewer.
And in this regard, euen the Heathen which knew not God, are inexcusable, be∣cause they were bound to haue known him. For Adam had the perfect knowledge of God imprinted in his nature, and lost the same through his owne default, for himselfe and his posteritie. And it is the commande∣ment of God, whereunto euery man is boūd to performe obedience, that man should know him, that is, his will and word.
But some may say then, how can any man be saued, seeing euery man is ignorāt of ma∣ny things which he ought to know? An. If we know the groūds of religion, & be careful to obey God according to our knowledge, ha∣uing withall a care and desire, to increase in the knowledge of God and his will, God will hold vs excused: for our desire and in∣deauour to obey, is accepted for obedience it selfe. And the greater this simple ignorāce is, the lesser is the sinne. For hereupon it was, that Peter lessened, and (in some sort) excused * 1.3
the sinne of the Iewes, in crucifying Christ, because they did it through ignorance: and so doth Paul his sinne in persecuting the Church, when he alleadgeth, that it was done * 1.4 ignorantly in vnbeleefe. But howsoeuer this sinne by such meanes may be lessened, yet re∣maines it still a sinne worthie condemnati∣on. Affected ignorance is, when a man takes delight in his ignorance, and will of purpose be ignorant: not vsing, but contemning the meanes, wherby to get and increase know∣ledge: and that carelessely and negligently, because he will not leaue sinne which he lo∣ueth, nor forsake the euill trade of life, wher∣in he delighteth. This is the sinne of those, whereof Iob speaketh, who say vnto God, Depart from vs: for we desire not the knowledge * 1.5 of thy waies. And of whome Dauid complain∣eth, that they flatter themselues in their owne * 1.6 eyes, and haue left off to vnderstand, and to doe good. This ignorance is damnable and deui∣lish: it excuseth no man, but doth rather ag∣grauate and increase his sinne: yea it is the mother of many grieuous enormities.
Againe, Ignorance is twofold: of the a 1.7 Law, or of the thing the Law requireth. Ig∣norance of the Law is, when a man knowes not the Law of god writtē, nor the law of na∣ture. This ignorance may somewhat lessen the sinne, but it excuseth no man: because it is naturall, and euery man is bound to know the Law. Ignorance of the thing the Law
requireth, is the Ignorance of the b 1.8 fact: and that is either with the fault of the doer, or without the fault.
Faultie ignorāce, is the ignorance of a fact, which he might haue preuēted. As whē a mā in his drunkēnes killeth another: in this fact, not knowing what de doth, he also knoweth not that he hath offended: & yet because he might haue preuented his drunkennes, ther∣fore he is faultie, and sinneth. Faultlesse ig∣norance is, when a fact is done, which could not be either knowne, or auoided before hand. For example: if a man be ••opping a tree, and his axe head fall from the helve, out of his hand, and kills another passing by; here is indeede manslaughter, but no volun∣tarie murther: because it was a thing that could not be auoided, and did not fall out through his default. And this ignorance is excusable.
The second Fountaine of Sinne, is the Will, from whence arise these three differen∣ces of sinnes: some are from the will imme∣diately, some besides the will, and some are mixt, partly with the will, and partly against the will.
Sinnes proceeding from the will, are pro∣perly tearmed voluntarie; such as the doer mooued by his own wil commits, though he know them to be euill. And here, the more free the wil is, the greater is the sinne: for wil added to knowledge, makes the sinne the
greater. Vnder voluntarie sinnes, are compre∣hended all such, as proceede from stirred af∣fections; as when a man tells a lie for feare, or striketh another in anger: and the reason is because these offences, though they are not done vpon deliberation, but arise from the violence of affection, yet they doe not ex∣clude Consent. Hither also we may referre, sinnes committed by compulsion: as when a man is forced to denie his religion, his of∣fence in deede and in truth is voluntarie, (though some otherwise think it to be a mixt action) For compulsion doth not reach to the will, but to the outward man, and serues to draw forth a consent: and and when consent is yeelded, he denies his religion voluntarily: for the will cannot be constrained. * 1.9
In the next place, sinnes beside the will are such, as are neither directly from the wil, nor against it. Of this sort are the first sudden motions vnto sinne, conceiued in the heart with some inward pleasure and delight: and these are truly sinnes, though in respect little sinnes, condemned in the last commande∣ment. And they are not from the will, be∣cause they goe 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 sinnes are not voluntarie: for whatsoeuer wanteth con∣formitie
to the law of God, is sinne, whe∣ther it be with consent of will or no. But ma∣ny such desires and delights, arise suddenly in the heart of man, which are not accor∣ding to the law of God, and haue no consent or approbation of will. In like manner, whē one man kils another, thinking that he killeth a wild beast: if the same man remembreth afterwards what he hath done, and is not grieued for the fact: in this case he hath sin∣ned, because his not grieuing, is offensiue vn∣to God, though the fact were meerely be∣sides his will.
Mixt sinnes are partly from the will, part∣ly against it. Of this sort are the workes of the man regenerate, which are done partly with his will, and partly against his will bee∣ing partly good, and partly euill. The reason hereof is this. There are in man after regene∣ration, two contrarie grounds or beginnings of actions: to wit, naturall corruption, or the inclination of the minde, wil, and affections, to that which is against the Law, called the Flesh; and a created qualitie of holines, wrought in the said faculties by the holy Ghost, tearmed the Spirit. And these two are not seuered, but ioyned and mingled toge∣ther, in all the faculties and powers of the soule. Now betweene these, there is a conti∣nuall combate, corruption fighting against grace, & grace against corruptiō. Hence it is, that there beeing euen in one & the same wil
trarie inclinatiōs, there must necessarily flow from the man regenerate, contrary actions; the flesh in euery action, willing that which is euill, and the Spirit on the otherside, that which is good. This Paul confessed and ac∣knowledged, vpon his owne experi∣ence, after his conuersion, when he said, To will is present with me, but I find no meanes [per∣fectly * 1.10 to do] that which is good. Again, I delight in * 1.11 the law of God, concerning the inner man, but I see an other law in my members, rebelling against the law of my minde, and leading me captiue to the law of sinne, which is in my members.
The third Ground or fountaine of sinne in man, is Affection, from whence doe pro∣ceede two kinds, namely, sinnes of Infirmitie, and sinnes of Presumption.
Sinnes of Infirmitie are such, as proceede from the sudden passions of the minde, and the strong affectiōs of the heart: as from ha∣tred, griefe, anger, sorrow, & such like. These sinnes are commonly thought to be in all men: but the truth is, they are properly inci∣dent to the regenerate. For infirmitie cannot be said properly to be in them, in whome sin hath firmitie or strength, and where there is no power of grace at all. Againe, the man that is regenerate, sinneth 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 sinneth not with al his heart, the strength of his flesh
beeing abated by the Spirit; and partly, for that beeing fallen, he lies not still, but reco∣uers himselfe by speedy repentance. An eui∣dent argument, that the sinnes whereinto he falleth, are not presumptuous, but are ordi∣narily of weaknes and infirmitie.
Sinnes of Présumptiō are such, as proceed from pride, arrogancy, wilfulnes, and hauti∣nes of mans heart. Against these Dauid prai∣eth, saying, Let not presumptuous sinnes haue do∣minion ouer me. And of them there be three * 1.12 degrees.
The first is: when a man wilfully goeth on in his sinnes, vpon an erronious perswasion of Gods mercie, and of his owne future re∣pentance; this is the sinne of most men.
The second is, when a man sinneth wilful∣ly, in contempt of the law of God: this is cal∣led by Moses, a sinne with a high hand, & the punnishment thereof was, by present death * 1.13 to be cut off from among the people.
The third, when a man sinneth, not onely wilfully and contemptuouslly, but of malice & spight against God himselfe, and Christ Iesus. And by this we may conceiue what is the sin against the holy Ghost: which is not euery sinne of presumption, or against know∣ledge and conscience: but such a kind of pre∣sumptuous offence, in which true religion is renounced: and that of set purpose and resol∣ued malice, against the very Maiestie of God himselfe and Christ. Heb. 10. 29.
Now follow other Differences of sinne in regard of the obiect thereof, which is the Law. In respect of of the Law, sin is two fold: either of Commissiō or of Omission. I say, in respect of the Law, because God hath reuea∣led in his Law two sorts of precepts: the one wherein some good thing is commanded to be done, as to loue God with all our hearts, and our neighbour as our selues: the other wherin some euill is forbidden to be done, as the making of a grauen Image, the taking the name of God in vaine, &c.
Now a sinne of Cōmission is, when a man doth any thing, that is flatly forbidden in the Law and word of God: as when one man kills another contrarie to the Law, which saith, Thou shalt not kill. A sinne of Omission is, when a man leaueth vnperformed, some dutie which the Law requireth: as for exam∣ple, the preseruing of his neighbours life, or good estate, when it lieth in his power so to doe. These also are truly sinnes, and by them * 1.14 as well as by the other, men shall be tried in the last iudgement.
Sinnes of Omission haue three degrees. First, when a man doth nothing at all, but o∣mits the dutie commanded, both in whole and in part; as when hauing opportunitie & abilitie, he doth not mooue so much as one finger, for the sauing of his neighbours life.
Secondly, when a man performes the du∣tie inioyned, but failes both in the manner & measure therof. Thus the Heathen failed in doing good workes, in that the things which they did, for substance and matter were good and commendable, beeing done vpon ciuill and honest respects, and referred to the cōmon good; yet in truth their actions were no better then sinnes of omission, in as much as they issued from corrupted foun∣taines, hearts voide of faith: and aimed not at the maine end, and scope of all humane actions, the honour and glorie of God.
Thirdly, when a man doth things in a right manner, but faileth in the measure thereof. And thus the children of God doe sinne, in al the duties of the lawe. For they doe the good things the law commādeth, in louing God & their neighbour: but they cannot attaine to that measure of loue, which the lawe requi∣reth. And thus the best men liuing, doe sinne in euery good worke they doe, so as if God should enter into iudgement, deale with thē in the rigour of his iustice, & examine them by the strict rule of the Lawe, he might iustly condemne them, euen for their best actions. And in this regard, when we pray daily for the pardon of our sinnes, the best workes we doe, must come in the number of them: because we faile, if not in substance & man∣ner, yet at the least in the measure of good∣nesse, that ought to bee in the doing
of them. We must also haue care to repent vs, euen of these our sins of Omission, as well as of the other of Commission: because by leauing vndone our dutie, we doe oftner of∣fend, then by sinnes committed: and the least Omission is enough to condemne vs, if it should be exacted at our hands.
The next difference of Sinnes may be this. Some are Crying sinnes, some are sinnes of Toleration.
Crying sinnes I call those, which are so hainous, & in their kind so grieuous, that they hasten Gods iudgements, and cal downe for * 1.15 speedie vengeance vpon the sinner. Of this kind there are sundry examples in the Scrip∣tures, principally foure. First, Cains sinne in murthering his innocent brother Abell; * 1.16 whereof it was saide, The voice of thy brothers blood crieth vnto me from the earth. The next is, the sinne of Sodome and Gomorrha, which was pride, fulnes of bread, abundance of i∣dlenesse: vnmerciful dealing with the poore, and all manner of vncleannesse, Ezech. 16. & of this, The Lord said, that the crie of Sodome * 1.17 and Gomorrha wa•• great, and their sinnes excee∣ding grieuous. The third, is the sinne of Oppres∣sion, indured by the Israelites in Egypt, at the hand of Pharao, and his task-masters. * 1.18 The fourth, is mercilesse Iniustice in wrongfull withholding, and detaining * 1.19
the labourers hire.
Now they are called Crying sinnes, for these causes. First, because they are now come to their full measure and height; beyond which God will not suffer them to passe, without due punishment. Againe, the Lord takes more notice, and inquires further into them, then into others, by reason that they exceede, and are most eminent where they be committed. Thirdly, they call for present helpe to the afflicted and wronged, and con∣sequently, for speedie exequution of venge∣ance, vpon the authors and committers of them. And lastly, because God is wont to giue ••are vnto the cryes of those, that endure * 1.20 so heauie measure at the hands of others, and accordingly to helpe them, and reward the other with deserued punishment.
Next vnto these are sinnes of Toleration, lesser then the former: which though in thē∣selues they deserue death, yet God in his mercie shewes his patience & long sufferāce, vpon the committers thereof, either defer∣ring the temporal punishment, or pardoning both temporall and eternall to his Elect. Such a sinne was the ignorance of the Gentiles before Christs comming: which God defer∣red to punish, and (as we say) o 1.21 winked at * 1.22 it.
More especially, there be three sorts of sinnes of Toleratiō: the first is Originall sin, or concupiscence, in the regenerate after re∣generation,
and the fruits thereof: for it is not quite abolished by regeneration, but re∣maines more or lesse molesting & tempting a man till death. And yet if we carrie a con∣stant purpose not to sinne, and indeauour our selues to resist all tentations: this concupis∣cence of ours, shall not be imputed vnto vs, nor we condemned for it. And to this pur∣pose the holy Apostle saith, There is no con∣demnation to them that are in Christ. Yet saith * 1.23 he not, There is nothing worthie condemnation in them: for Originall sinne remaines till death, truly deseruing damnation, though it be not imputed.
The second kind of sinnes of Toleration * 1.24 are secret, vnknowne, and hidden sinnes in the regenerate. For who can tell how of•• he of∣fendeth? * 1.25 saith Dauid. When a man that is the child of God, shall examine his heart, and humble himselfe euen for all his particular sinnes, which he knoweth by himselfe: there shall yet remaine some vnknowne sinnes, of which he cannot haue a particular repen∣tance: and yet they are not imputed, when there is repētance for knowne sinnes. As for example, Dauid repents of his murther & a∣dulterie, and yet afterwards (erring in iudge∣ment, by reason of the corruption of the times,) he liued to his death in the sinne of polygamie, without any particular repen∣tance, that we heare of. In like manner did the Patriarkes, who may not altogether be
excused: yet they were not cōdemned therof: neither were they saued without repentance for this sinne, but God in mercie accepted a generall repētance for the same. And the like is the case of all the Elect, in regard of their secret & hidden faults: for vnles God should accept of a general repentance for vnknown sinns, few or none at all should be saued. And herein doth the endles mercy of god notably appeare, that he vouchsafeth to accept of our repētance whē we repent, though not in par∣ticular as we ought to doe. Neuertheles, this must not incorage, or imbolden any man to liue in his sinnes, without turning vnto God. For vnlesse we repent in particular, of all the * 1.26 sin•• we know, not only our knowne offences, but euen our secret sinnes shall cōdemne vs. Many sinnes are committed by men, which afterwards in processe of time are quite for∣gotten. Others are cōmitted, which notwith∣stāding are not knowne, whether they be sins or no. And in doing the best duties we can, we offend often, & yet when we offend, we perceiue it not: & all these in the regenerate, through the mercy of God, are sinnes of To∣leratiō, in respect of particular repentance.
The third kind of sinnes of Toleration, are certaine particular facts of men not appro∣ved of in Scripture, and yet remitted in re∣spect of punishment. Such was the fact of Zipporah, in circumcising her child, in pre∣sence * 1.27 of her husband, he beeing able to haue
done it himselfe, and shee hauing no calling, to doe 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 her selfe circumcised her sonne in hast, to pre∣uent her husband: for the deede was done in some indignation, and shee cast the foreskin at his feete. And yet because this fact was some manner of obedience in that the thing was done which God required, (though not in the māner that he required) God accepted the same, & staied his hand frō killing Moses. Thus god accepted of Ahabs humility, thogh it were in hypocrisie, because it was a shew of * 1.28 obedience: and for that deferred a temporall punishmēt, til the daies of his posteritie. God sent Lyons to destroy the Assyrians, that dwelt in Samaria, for their Idolatrie: yet so soon•• as * 1.29 they had learned to feare the Lord after the māner of the god of Israel, though they min∣gled the same with their own Idolatric, God for that halfe obedience, suffered thē to dwel in peace.
The Sixt distinction of Sinnes may be this. Some are sinnes against God, some against men. This distinction is grounded vpon a place in Samuel: If one man sinne against ano∣ther, * 1.30 the Iudge shall iudge it: but if a man sinne against the Lord, who shall plead for him?
Sinnes against God are such as are direct∣ly and immediately committed against the maiestie of God. Such are Atheisme, Idola∣trie, Blasphemie, Periurie, Profanation of the Sabboth, & all the breaches of the first Table.
Sinnes against men, are iniuries, hurts, los∣ses, and damages; whereby our neighbour is in his dignitie, life, chastitie, wealth, good name, or any other way iustly offended, or by vs hindred. And such actions must be con∣sidered two waies. First, as they are iniuries and hurts done vnto our neighbour: and fe∣condly, as they are anomies, or breaches of Gods law, forbidding vs to doe them: and in this second respect they are called sinnes, be∣cause sinne is properly against God: and therefore by sinnes against man, we are to vnderstand, iniuries, losses, or damages done vnto them. In this sense, must that place in Matthew be expounded: If thy brother sinne against thee, &c. * 1.31
The seauenth Difference of sinnes, is noted by S. Paul, where he saith, Euery sinne that a man doth, is without the bodie: but he that com∣mits * 1.32 fornication, sinneth against his owne bodie. In which place it is implyed that some sinnes are without the bodie, & some against mans owne bodie.
Sinnes without the bodie, are such sinnes
as a man committeth, his bodie beeing the instrument of the sinne, but not the thing a∣bused. Such are Murther, Theft, & Drunken∣nesse: for in the committing of these sinnes, the bodie is but a helper, and onely a remote instrumentall cause, and the thing a∣bused is without the bodie. For example: in drunkennes, the thing abused by the drun∣kard, is wine or strong drinke: in theft, ano∣ther mans goods: in murther, the instrument whereby the fact is committed. The bodie indeede conferres his helpe to these things, but the iniurie is directed to the creatures of God, to the bodie and goods of our neigh∣bour. And such are all sinnes, adulterie onely excepted.
Sinnes against the bodie, are those in which it selfe, is not onely the instrument, but the thing abused also. Such a sinne is Adulterie onely, and those that are of that kind, pro∣perly against the bodie: first, because the bo∣die of the sinner, is both a furthering cause of the sinne, and also that thing which he a∣buseth against his owne selfe. Secondly, by this offence, he doth not onely hinder, but loose the right, power, and propertie of his bodie, in that be makes it the member of an harlot. And lastly, though other sinnes in their kind, doe bring a shame and dishonour vpon the bodie, yet there is none that sit∣teth so nigh, or leaueth a blot so deepely im∣printed in it, as doth the sinne of vncleannes.
The eight distinction of sinnes is grounded vpon Pauls exhortation to Timothie: Com∣municate not with other mens sinnes. Sinnes are either Other mens sinnes, or Communicatiō * 1.33 with other mens sins. This distinction is the rather to be knowne and remembred, be∣cause it serues to extenuate or aggrauate sins committed.
Communication with sinne is done sundry waies. First, by counsell: thus Ca••phas sinned when he gaue counsel to put Christ to death. Secondly, by commandement: so Dauid sin∣ned in the murther of Vrias. Thirdly, by con∣sent, or assistance, Rom. 1. 31. thus Saul sin∣ned in keeping the garments of them that ••••oned Steuen, Act. 22. 20. & 7. 58. Fourthly, by prouocation: thus they sinne that pro∣uok•• others to sinne, and hereof Paul spea∣keth when he saith, Fathers must not prouoke their children to wrath, Eph. 6. 4. Fiftly, by neg∣ligence, or silence. This is the sinne of the Minister, when men are called to reprooue sinne and doe not. Sixtly, by flatterie, when men sooth vp others in sinne. Seauenthly, by winking at sinnes, or passing them ouer by slight reproofe, Eph. 5. 11. Thus Eli sinned in rebuking his sonnes, and thereby brought a temporall iudgement vpon himselfe, and his familie, 1. Sam. 2. chap. and 4. Eightly, by participation, Eph. 5. 7. & thus they doe sinne,
that are receiuers of the eues. Ninthely, by defending another man in his sinne: for he * 1.34 that iustifieth the wicked, and condemneth the iust, euen they both are an abomination to the Lord.
The Ninth distinction followeth. Some mens sinnes (saith Paul) are open before hand, * 1.35 some follow after. Which place by some is ex∣pounded thus: Some mens sinnes are kept se∣cret, till the last iudgement, and some are re∣uealed in this life, before that day. This I thinke is a truth, but not the meaning of the text. For in the 23. verse the Apostle spake of Ordination, giuing charge to Timothie, that he should not suddenly admit any into Ec∣clesiasticall offices, least he did partake with their sinnes. Now in this 24. verse, •…•…e rende∣reth a reason thereof, saying, Some mens sinnes are open before hand: that i••, some mens faults and wants are knowne, before their ordina∣tion to Ecclesiasticall offices, and of such the Church may know what to iudge and say. But some againe follow after, that is, they are not reuealed till after their Ordination: & thus Iudas his wickednes did not appeare at the first, but was reuealed after he was called to be an Apostle.
And thus we see, what be the Differences of Sinnes: touching all which, this must be held & remembred for a Ground, That eue∣ry
sinne, in what degree soeuer it be, is mor∣tall of it selfe: and no sinne is veniall in it owne nature. For the wages of euery sinne is death. And, Cursed is euery one, that continueth * 1.36 not in all things, that are written in the booke of the Law, to doe them. Gal. 3. 10. This Ground must be holdē against the Church of Rome: who in her Case-diuinitie, vseth to pacifie the conscience, by teaching men, that sundry sinnes are veniall.
Now though euery sinne of it selfe be mortall, yet all are not equally mortall: but some more, some lesse. For the better vnder∣standing whereof, it is to be remembred, that in Sinne there be sundrie steppes & degrees, whereby one and the same sinne, may be les∣sened or increased, and so become more or lesse hainous before God.
If it be asked, how can this be? I answer, that Sinne may admit aggrauation, or exte∣nuation, sundrie waies. First, by the Circum∣stances, which are principally seauen.
The first, is the subiect, or person sinning. For example: The sinne of a publike person, is more hainous, yea more mortall, then the sinne of a priuate man, because he is in emi∣nent place, and his actions are more exem∣plarie and scandalous, then the actions of inferiour men. The seruant, that knowes his masters will, if he doth it not, is the greater sin∣ner,
and shall endure a greater punishment, then he that neglects the same vpon simple ignorance, Matth. 10. 15. The Minister and Dispenser of the Word, if he be vnfaithfull and vnprofitable, his offence, and conse∣quently his punishment, is farre greater then other mens, Matth. 5. 13.
The second is, the obiect or partie which is offended. In this respect it was that the Iewes did more hainously sinne in cruci∣fying Christ the sonne of God, the Lord of glorie, then did their fathers which persequu∣ted and killed the Prophets. Againe, the word of God teacheth that the iniurie that is don•• vnto those whome God tenderly loueth, is farre more displeasing vnto him, then if it were done to others. He that toucheth you (saies the Prophet, meaning the Iewes his chosen and beloued people) toucheth the apple of his eye, Zach. 3. 8. The man that deuiseth mischiefe against his harmelesse brother that dwelleth peaceably by him, committeth a sinne most odious vnto God and man, Prov. 3. 29. Psal. 7. 4. He that is called and conuerted vn∣to God and Christ, and maketh not honest prouision for his owne, which are of his familie, is so notorious an offender, that S. Paul holds him a de••ier of the faith, and worse then an In∣sidel, 1. Tim. 5. 8. The person that shall ralle vpon the Iudge, or speake euill of the Ruler of his people, is a greater transgressour of Gods commandement, then he that reuileth, or a∣buseth
an ordinarie man, Exod. 23. 28.
The third is, the Thing done in which the offence is cōmitted. Thus, to falsifie the word of God, and to prophane his worship and Seruice, is much more abominable in his sight, then is the falsifying of the word of a man, or the abuse of humane lawes and ordinances. Thus againe, the hurting and indamaging of the person and life of our neighbour, is a more odious offence, then is the diminishing of his goods and outward estate: and the hurt that redoundeth by our default vnto his soule, is more offensiue euery way, then the wrong that is offered vnto his bodie.
The fourth, is the Place where it is done. According to this Circumstance, if a man shall either speake or doe any thing, that comes vnder the name of a breach of pietie or iustice, in publike place, as in the congrega∣tion, in open court, or generall assemblie, and that with publike and generall scandall: he is a greater offendour, then if he spake or did the same at home, in his house or closet.
The fift is the End. In regard hereof, he that stealeth from another, that whereby he may satisfie his hunger, and saue his life, bee∣ing driuen to extreame necessitie: offendeth in a lower and lesser degree, then the theefe that robbeth by the high way side, for this ende, to enrich himselfe by the losses of other men.
The sixt is the Manner how? Thus he that
committeh vncleannesse in the outward act, doeth more grieuously sinne, and with grea∣ter scandall, then if he onely entertained an vncleane thought into his heart. And he that sinneth of set purpose and presumption, or of obstinate and resolued malice against God, hath proceeded vnto a higher degree of iniquitie, then if he had fallen vpon igno∣rance, infirmity, or disordered and distempe∣red affection. In like manner, the sinne of the Iewes, in forcing. Pilate by their threatning tearmes (as that he was an enemie to Caesar, &c.) to the vniust condemnation of Christ Iesus, was an higher degree, then the sinne of Pilate himselfe, who yelding vnto their im∣port••••nitie, pronounced sentence against him, Ioh. 19. 11. The last is the Time, which also serues to aggrauate the sinne. For ordi∣narie disobedience in the time of grace, and wilfull neglect of gods calling, in the aboun∣dance of meanes, is a great deale more dam∣nable, then the commission of sin, in the daies of ignorance and blindnesse, when the like * 1.37 meanes are wanting.
The Second way to aggrauate sinne, is by addition of sin to sin: and that is done sundry waies: first, by committing one sinne in the necke of an other; as Dauid sinned, when he added murther to adulterie. Secondly, by doubling and multiplying of sinne, that is, by falling often into the same sinne. Third∣ly, by lying in sinne without repentance. And
here it must be remembred, that men of yeares liuing in the Church, are not simply condemned for their particular sinnes; but for their continuance and residence in them. Sinnes committed make men worthie of damnation; but liuing 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 obstinacie; so shall it be in the church triumphant; the kingdom of heauen shall be barred against men, not so much for their sinne committed, as for their lying therin without repentance. And this is the manner of Gods dealing with those that haue liued within the precincts of the church; they shall be condemned for the very want of true faith and repentance. This should ad∣monish euery one of vs, to take heed, least we lie in any sin: and that being any way o∣uertaken, we should speedily repent, least we aggrauate our sinne by continuance therein, and so bring vpon our selues swift damnati∣on.
Thirdly, the same sinne is made greater or lesser foure waies! according to the number of degrees in the committing of a sinne, no∣ted by S. Iames, Temptation, Conception, Birth, * 1.38 and Perfection. Actual sinne in the first degree of tentation, is when the minde vpon some sudden motion, is drawne away to thinke e∣uill, and withall is tickled with some delight
thereof. For a bad motion cast into the mind, by the flesh and the deuill, is like vnto the baite cast into the water, that allureth and delighteth the fish, and causeth it to bite. Sin in conception, is when with the delight of the minde, there goes consent of will to doe the euill thought on. Sinne in birth, is when it comes forth into an action or execution. Sin in perfection, is when men are growne to a cu∣stome and habit in sin, vpon long practise. For the often committing of one and the same sinne, leaues an euill impression in the heart, that is, a strong or violent inclination, to that or any other euill, as hath bin taught before. And sinne thus made perfect, brings forth death: for custome in sinning brings hardnes of heart: hardnes of heart, impeni∣tencie: and impenitencie, condemnation. Now of these degrees, the first is the least, & the last is the greatest. One and the same sin, is lesser in tentation, then in conception: & lesse in conception, then in birth: and greater in perfection, then in all the former.
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, * 1.39 and to keep them with all diligence. Second∣ly it teacheth vs, that miserable mortal man, * 1.40 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 * 1.41 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.
1. Ioh. 3. 4.
4. Macul••.
Act. 3. 〈◊〉〈◊〉.
1. Tim. 1. 13.
Iob 21. 14.
Psal. 36. 〈◊〉〈◊〉. 3.
Ignorant•••• 〈◊〉〈◊〉.
Ignorantia facti.
Voluntas n•••• cogitur.
Rom. 7. 18.
and 22. 23.
Psal. 19. 13.
Num. 15. 30.
Math. 25. 42. 43.
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Gen. 4. 〈◊〉〈◊〉
Gen. 〈◊〉〈◊〉. 20.
Exod. 〈◊〉〈◊〉. 7. & alias Exod. ••2. 23. 27.
Iam. 5. 4.
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〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Act. 17. 30.
Rom. 8. 〈◊〉〈◊〉.
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Psal. 10.
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Exod. 〈◊〉〈◊〉. 25.
1. Kin. 21.
2. ••in. 17.
1. Sam. 〈◊〉〈◊〉. 25.
Matth. 〈◊〉〈◊〉.
1. Cor. 6. 〈◊〉〈◊〉.
1. Tim. 〈◊〉〈◊〉. 2••.
Prov. 17. ••5.
1. Tim. 5. 24.
Rom. 6. 23.
2. Pet. 2. 21.
Iam. 1. 15.
Act. 15. 9.
Pro••. 4. 23.
Psal. 19. 12.