The Marrow of Sacred Divinity, Book 1 · Chapter 14 – Chapter 15
CHAPTER XIV.
Of Actuall Sinne.
1. Thus much of Originall: Now followeth Actuall Sinne.
2. ACtuall Sinne is an exorbitancy of mans action: or a deviation of it from the Law of God. 1 Iohn 3. 4. It flowes from originall Sinne, as an act from an habit: or as the fault of the person flowes from the fault of nature. In which respect also originall Sin is rightly called the fall of Sinne. Fomes peccati.
3. Therefore actuall Sinnes although they are often opposite one to another in respect of their objects, and their special wayes whereby they are carried towards their objects: yet in respect of that beginning or foundation whence they proceed, they are indeed tied & knit together, Ia. 2. 10. 1 Tim. 6. 9.
4. Actuall Sinnes are diversly distinguished among themselves, First, in respect of degree. One Sinne is greater or lesser then another. Ezech. 5. 6. & 8. Shee hath changed my judgements more then the Gent…es themselves. & 8. 15. Thou shalt see yet greater abominations then these. Iohn 19. 11. He hath the grearer Sinne: whence also punishment is greater, or lesser. Luke 12. 47. He that knoweth and doth not, shall be beaten with many stripes, and he that knoweth not and doth, shall be beaten with few stripes, Mat. 11. 22. 24.
5. But this difference of degrees depends. First, upon respect of the person by whom it is committed. Numb. 12. 14. Whence it is, there is a difference between Fornication, Adultery, & Incest. 2. Upon the kind and nature of the thing, Mat. 5. 21. 22. He that is angry unadvisedly: he that calleth Raca: he that saith, thou foole. 3. Upon the intending, and remitting the Act. Phil. 3. 6. As concerning, …eale persecuting the Church, 1 Tim. 1. 13. A blasphemer, a Persecutor, and Injurious. 4. Upon the way, and manner of committing: for it is done either out of ignorance, infirmity, or with an high hand. Num. 15. 27. 30. If a soule shall Sinne through error, he shall offer as he Goat, but the soule which shall commit with an high hand, shall be cut off. Psalme 19. 13. 14. 1 Cor. 6. 7. There is utterly a fault in you. 5. Upon the circumstances of place, time, and the like. Isa. 26. 10. When favour is shewed to a wicked man, he will not learne righteousnesse: in the land of uprightnesse, he doth wickedly.
6. Secondly, the speciall difference of actuall Sinnes is properly privative, and doth formally depend upon the difference of rectitudes, from which these acts doe decline.
7. Therefore that distribution of Sins as they are contrary to the Commandement of God, is most proper.
8. Thirdly, actuall Sin is distinguished in respect of parts: into Sinne of Omission, and Sinne of Commission. For seeing there are as it were two part of originall Sinne, turning from good, and a turning to evill: actuall Sinne that flowes from thence hath a double respect, for where turning from good doth most appeare, that is said to be a Sinne of Omission: and where a turning to evill doth most appeare, that is called a Sin of Commission.
9. Therefore a Sinne of Omission is not to doe that that ought to be done. Iames 4. 17. He that knoweth to doe well and doth it not, to him it is Sin. Mat. 25. 42. I was an hungry and ye gave me no meat, &c.
10. Sinne of Commission, is to doe that which ought not to be done.
11. Sinne of Omission is most directly contrary to the command of God, and Sinne of Commission to the forbidding: in a Sinne of Commission there is a certaine addition to the Law of God, and in Omission there is a certaine detractation from the Law: both which are forbidden. Deut. 4. 2. 12. 32. Rev. 22. 18. 19.
12. This distribution of Sinne is not into the kinds of Sinne. 1. Because, Commission and Omission being about the same object, and under the same formall respect, doe not differ in kind, as in covetousnesse. 2. Because to speake morally there is no Omission without an act going before, or accompaning it. 3. Because Omission cannot be voluntary and free without an act, unto which act there doth alwayes cleave a Sinne of Commission.
13. Fourthly, Sinne is distributed in respect of the subject, into Sinne of the heart, of the mouth, and of the worke. So that it is. A word, a deed, or a thought against the Law. Isa. 18. 13. Mat. 5. 28. 15. 19.
14. Fifthly, Sinne is distributed in respect of the object. Into that Sinne which is against God, and into that which is against men. Luke 15. 18. 1 Sam. 2. 25. Yet it doth not altogether in the same reason respect God and man. For Sinne as it is a transgression of the Law of God, is an offence against God only: but yet in a materiall respect, as to the wrong and losse that is often done to men by Sinne, it hath respect also to men.
14. Sixthly, Sinne is distributed in respect of the effect. Into Sinne distroying the conscience, and not destroying. Into Sinne raigning, and mortified: into Sinne pardonable, and unpardonable, which yet are not properly belonging to this place.
16. From this multiplication of Sinne there followes an increase of spirituall death both in matter of losse, and in matter of sense.
17. In matter of losse, there is security of conscience, and stupidity; that is a deprivation of the sence of Sinne and misery.
18. This security comes from custome of sinning, and obstinacy of mind in Sins: for Sins whether they be of Commission or Omission, being brought into custome, and made old, through dayly multiplication doe beget an evill habit, and doe as it were bring an hard skin over the will and mind. Ierem. 13. 23. Can a Blackamore change his skin, or a Leopard his spots? them may yee doe good that are accustomed to doe evill. Eph. 4. 19. Being past feeling, they gave themselves to lasciviousnesse, to commit all uncleannesse with greedinesse.
19. In matter of sence, there is greatest terror of conscience joyned with desperation. Hebr. 10. 26. 27. Gen. 4. 13.
20. This terror ariseth from the greatnesse and multiplicity of guilt, together with an inavoydablenesse of imminent punishment.
21. But in this beginning of spirituall death, there is a certaine moderation used by God. This moderation is internall or externall.
22. The internall appeareth in the remainders of Gods Image, Iames 3. 9. Now these remainders appeare both in the understanding, and also in the will.
23. In the understanding, by those principles of truth, which direct both the theoreticall, and practicall judgement.
24. The theoricall principles, are both of true, and false, of which all men that have any use of reason have some knowledge, Rom. 1. 20. Psal. 19. 2. 3.
25. Practicall principles, are of that which is honest, and dishonest, just, and unjust, that God is to be worshipped, that that is not to be done to another, which one would not have done to himselfe.
26. This is the Law written in the hearts of all men. Rom. 2. 15. They shew the effect of the Law written in their hearts.
27. From these principles there ariseth a certaine force of naturall conscience. Rom. 2. 15. Their consciences together bearing witnesse, and their thoughts accusing one another, or excusing: which conscience notwithstanding together with those principles, is corrupt, and so dead. Tit. 1. 15. Their mind, and conscience is defiled.
28. In the will those remainders appeare by a certaine inclination unto good knowen in that manner: which although it be vanishing, and dead, yet it is found in all in some measure: whence also it is that at least the shaddowes of vertues, are allowed and embraced of all. 2 Tim. 3. 5. Having a shew of goodlinesse.
29. Also that restrayning power pertaineth to the will together with the understanding whereby excesse of Sinne is restrained in most, so that then Sinners doe abhorre the committing of many grosser Sinnes. 1 Cor. 5. 1. Such fornication which is not named among the Gentiles.
30. The outward moderation of this misery is by those externall meanes both politicke and oeconomicke, whereby the course of Sinne and misery is wont partly to bee hindred.
CHAPTER. XV.
Of Corporall Death.
Thus farre of the beginning of the spirituall Death; now it followes to speake of the beginning of bodily Death, with the consummation of both.
1. THe beginning of bodily death in matter of losse, is either inward or outward.
2. Inward is the losse of the internall good things of the body, as of health and long life, Deut. 28. 21. 27. 35. 1 Cor. 11. 30. Mat. 9. 2.
3. Hence is mortality, as touching the state, and neerest power to Death.
4. For this mortality is a dissolving or loosing of that band wherewith the soule was joyned with the body.
5. The outward beginning of this Death in matter of losse is the losse of outward good things, whereby this life was either beautified or sustained.
6. Of the first kinde is. 1. Losse of dominion over the Creatures. …he which after the Fall did put offor the greatest part that subjection towards man, to which they were made, and became his deadly enemies unlesse they be brought into order by the speciall providence of God, Iob 5. 22. 23. Be not afraid of the beasts of the Earth, For thou shalt be in covenant with the stones of the Field, and the beasts of the Field shall be at peace with thee. Hos. 2. 18. I will make a covenant for them with the beasts of the Field. 2. That ignominy which hee is subject to, both living and dead. Deut. 28. 20. 37.
7. Of the latter kinde is poverty, or the losse of those things which pertaine to food, raiment, and possessions. Deut. 28. 17. 18.
8. The beginning of this Death in matter of sence is also inward or outward.
9. Inward is in wearinesse, Gen. 3. 19. Paine, and diseases. Deut. 28. 35.
10. Outward, is in all those calamities to which the life of man it outwardly subject. Deut. 28. 25. 48.
11. The moderation, that appeared in this corporall punishment is touching inward, and outward things.
12. Touching inward things. In that man hath yet space, and commodity of life, granted to him by the goodnesse of God. Gen. 3. 6.
13. Touching outward things: in that he hath certaine remainders of dominion over the Creatures. Gen. 9. 2. Let the feare of you and the dread of you be upon all the beasts of the Earth, &c. So that although man by his sinne fell from all right which he had before, of using the Creatures to his benefi… ye… by grant and divine indulgence, hee may use them, and in that h… sins not, that lie doth simply use them, althoug he sinne in the manner of using: because so long as life is granted, and prolonged to him, with the same, there is together granted the use of those things, which are necessarily required unto life, and in a sort they are due to him.
Hence it is that although the Creatures were subject to vanity and a curse, for the sin of man. Gen. 3. 17. 18. Rom. 8. 20. 22. yet they are preserved in that estate, that they may supply the necessities of mans life.