-14 Chapter 14. Of Actual Sin.

1-14 Chapter 14. Of Actual Sin.

1. Thus much of Original Sin: Now follows Actual Sin.
2. ACTUAL Sin is an exorbitance of man’s action,243 or a deviation of it from the Law of God, 1 John 3:4. It flows from original Sin, as an act flows from a habit, or as the fault of the person flows from the fault of his nature. In this respect also, original Sin is rightly called the fall of Sin, Fomes peccati.244
3. Therefore actual Sins, although they are often opposite to one another in respect to their objects, and to their special ways by which they are carried towards their objects: yet in respect to that beginning or foundation from which they proceed, they are indeed tied and knit together, James 2:10; 1 Timothy 6:9.245
Actual Sins are diversely distinguished among themselves.
4. First, in respect to their degree. One Sin is greater or lesser than another. Ezekiel 5:6; Ezekiel 5:8; She has changed my judgments more than the Gentiles themselves.246 And Ezekiel 8:15, You shall see yet greater Sin, for which also the punishment is greater or lesser. Luke 12:47-48, He that knows and does not do, shall be beaten with many stripes; and he that does not know and does, shall be beaten with few stripes. Also, Matthew 11:22-30; Matthew 12:1-50; Matthew 13:1-58; Matthew 14:1-36; Matthew 15:1-39; Matthew 16:1-28; Matthew 17:1-27; Matthew 18:1-35; Matthew 19:1-30; Matthew 20:1-34; Matthew 21:1-46; Matthew 22:1-46; Matthew 23:1-39; Matthew 24:1-51
5. But this difference in degrees depends, 1. First, upon respect to the person by whom it is committed, Numbers 12:14.248 This is why there is a difference between Fornication, and Adultery, and Incest.249 2. Upon the kind and nature of the thing, Matthew 5:21-22. He that is angry unadvisedly; he that calls Raca; he that says “you fool.” 3. Upon the intent and remitting of the act. Php_3:6, As concerning zeal, persecuting the Church. 1 Timothy 1:13. A blasphemer, a Persecutor, and Injurious. 4. Upon the way and manner of committing it, for it is done either out of ignorance, infirmity, or with a high hand. Numbers 15:27; Numbers 15:30, If a soul Sins through error, he shall offer a she-goat; but the soul which commits sin with a high hand shall be cut off. Psalms 19:13-14; 1 Corinthians 6:7, There is utterly a fault in you. 5. Upon the circumstances of place, time, and the like. Isaiah 26:10, When favour is shown to a wicked man, he will not learn righteousness; in the land of uprightness, he does wickedly.
6. Secondly, the special difference of actual Sins is properly privative, and it formally depends on the difference in rectitude from which these acts decline.
7. Therefore that distribution of Sins, as they are contrary to the Commandment of God, is most proper.
8. Thirdly, actual Sin is distinguished in respect to its parts, into Sin of Omission, and Sin of Commission. For seeing there are two parts of original Sin — turning from good, and turning to evil — actual Sin that flows from this has a double respect. For where turning from good most appears, that is said to be a Sin of Omission; and where turning to evil most appears, that is called a Sin of Commission.
9. Therefore a Sin of Omission is not to do what ought to be done. James 4:17, He that knows to do good, and does not do it, to him it is Sin. Matthew 25:42, I was hungry, and you gave me no food, etc.
10. Sin of Commission is to do what ought not to be done.
11. Sin of Omission is most directly contrary to the command of God, and Sin of Commission to the forbidding. In a Sin of Commission there is a certain addition to the Law of God; and in Omission there is a certain detraction250 from the Law. Both of these are forbidden in Deuteronomy 4:2; Deuteronomy 12:32; Revelation 22:18-19.251
12. This distribution of Sin is not into the kinds of Sin. 1. Because Commission and Omission, being about the same object, and under the same formal respect, do not differ in kind, as in covetousness. 2. Because to speak morally, there is no Omission without an act going before it, or accompanying it. 3. Because Omission cannot be voluntary and free without an act; and to this act there always clings a Sin of Commission.
13. Fourthly, Sin is distributed, in respect to the subject, into Sin of the heart, of the mouth, and of the work. So that it is a word, deed, or thought against the Law, Isaiah 29:13; Matthew 5:28; Matthew 15:19.252
14. Fifthly, Sin is distributed in respect to the object: into that Sin which is against God, and into that which is against men, Luke 15:18; 1 Samuel 2:25.253 Yet it does not altogether respect God and man in the same reason. For Sin, as it is a transgression of the Law of God, is an offence against God only; yet in a material respect, as to the wrong and loss that is often done to men by Sin, it also has respect to men.
15. Sixthly, Sin is distributed in respect to the effect, into Sin destroying the conscience, and not destroying it; into Sin reigning, and mortified; into Sin pardonable, and unpardonable; which yet do not properly belong to this place.
16. From this multiplication of Sin, there follows an increase of spiritual death, both in matter of loss, and in matter of sense.
17. In matter of LOSS, there is security of conscience,254 and stupidity: that is, a deprivation of the sense of Sin and misery.255
18. This security comes from a habit of sinning, and obstinacy of mind in Sins. For Sins, whether of Commission or Omission, being made a habit, and made old through daily multiplication, beget an evil habit; and as it were, bring a hard skin over the will and the mind. Jeremiah 13:23, Can a Blackamore256 change his skin, or a leopard his spots? Then may you do good that are accustomed to do evil. Ephesians 4:19, Being past feeling, they gave themselves to lasciviousness, to commit all uncleanness with greediness.
19. In matter of SENSE, there is the greatest terror of conscience joined with desperation, Hebrews 10:26-27; Genesis 4:13.257
20. This terror arises from the greatness and multiplicity of guilt, together with a sense of the unavoidableness of imminent punishment.
21. But in this beginning of spiritual death, there is a certain moderation used by God. This moderation is internal, or external [outward].
22. The INTERNAL appears in the remainders of God’s Image, 1 John 3:9.258 Now these remainders appear both in the understanding, and also in the will.
23. In the UNDERSTANDING, it appears by those principles of truth which direct both the theoretical and practical judgment.
24. The THEORETICAL principles are of both true and false, of which all men that have any use of reason have some knowledge, Romans 1:20; Psalms 19:2-3.259
25. PRACTICAL principles are of that which is honest and dishonest; just and unjust; that God is to be worshipped; that what one would not have done to himself, is not to be done to another.
26. This is the Law written in the hearts of all men. Romans 2:15, They show the effect of the Law written in their hearts.
27. From these principles there arises a certain force of natural conscience. Romans 2:15, Their consciences together bearing witness, and their thoughts accusing one another, or excusing: which conscience notwithstanding together with those principles, is corrupt, and so dead. Titus 1:15, Their mind and conscience are defiled.
28. In the WILL, those remainders appear by a certain inclination to good that is known in that manner which, even though it is vanishing and dead, yet in some measure it is found in all. This is also why at least the shadows of virtues are allowed and embraced by all. 2 Timothy 3:5, Having a show of godliness.
29. Also, that restraining power pertains to the will, together with the understanding, whereby an excess of Sin is restrained in most, so that even Sinners abhor committing many grosser Sins. 1 Corinthians 5:1, Such fornication which is not named among the Gentiles.
30. The OUTWARD MODERATION of this misery is done by those external means, both political and economic, whereby the course of Sin and misery tends to be partly hindered.