Chapter 13. Of actual sin.
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Chapter 13. Of actual sin.
After original sin in Adam's posterity, actual transgression takes place. It is either inward or outward. Inward sin is of the mind, will, and affections.
The actual sin of the mind is the evil thought or intent of it, contrary to God's law. God (the only knower of the heart) has in diverse places set down in His word, examples of evil thoughts:
1. That there is no God. Psa 10.4, The wicked is so proud that he does not seek God; he always thinks there is no God. Psa 14.1, The fool says in his heart, there is no God.
2. That there is neither providence nor preference by God in the world. Psa 10.11, He has said in his heart,
God has forgotten; he hides His face and will never see; verse 13, Why does the wicked contemn
God? He says in his heart, You will not notice.
3. It imagines a safeguard for itself from all perils.
Psa 10.6, He says in his heart, I will never be moved nor be in danger. Rev 18.7, She says in her heart, I sit as a Queen, and am no widow, and will see no mourning.
4. It esteems itself more excellent than others. Rev 18.7, I sit as a queen. Luk 18.11, The Pharisee standing thus, prayed to himself, I thank you, O God, that I am not as other men, extortioners, unjust, adulterers, nor yet as this Publican; verse 12, I fast twice a week, and give tithes of all my possessions.
5. That the Gospel of God's kingdom is mere foolishness. 1Cor 2.14, The natural man does not perceive the things of the spirit of God, for they are foolishness to him.
6. To think uncharitably and maliciously of those who serve God sincerely. Mat 12.24, When the Pharisees heard that, they said, he does not cast out
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devils but by the prince of devils. Psa 74.8, They said in their hearts, let us destroy them altogether.
7. To think the day of death is far off. Isa 28.15, You have said, We have made a covenant with death, and we are in agreement with hell, though a scourge runs over and passes through, it shall not come at us.
8. That the pains of hell may be eschewed [avoided], in the passage mentioned before, they say, We have made an agreement with hell.
9. That God will defer both His particular and His last general coming to judgment. Luk 12.19, I will say to my soul, soul, you have ample goods laid up for many years; and verse 45, If that servant says in his heart, my master will defer his coming, etc.
Many carnal men pretend to mean well. But when God opens their eyes, they will see these rebellious thoughts rising in their minds, like sparks out of a chimney.
The actual sin of both will and affections, is every wicked motion, inclination, and desire. Gal 5.17, The flesh lusts against the spirit.
An actual outward sin, is that which the members of the body, together with the faculties of the soul, concur to commit. Such sins as these are infinite. Psa 40.12,
Innumerable troubles have compassed me; my sins have taken such a hold upon me that I am not able to look up. Indeed, they are more in number than the hairs of my head.
Actual sin is of omission and commission.
Again, both of these are in words or deeds. In the sin of commission, observe these two points: the degrees in committing a sin, and the differences of the sins that are committed.
The degrees are four in number. Jas 1.14-15, Every man is tempted when he is drawn away by his own concupiscence, and is enticed. Then, when lust has
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conceived, it brings forth sin; and sin, when it is finished, brings forth death.
is that by which an evil thought is conceived, and for a time retained in the mind by the will and affections delighting in it; it lays bait for them, as it were, to draw them to consent.
Inescation The second degree is conception, which is nothing but a consent and resolution to commit sin. Psa 7.14,
He travails with wickedness; he has conceived mischief, but he will bring forth a lie.
The third degree is the birth of sin, namely, committing sin by the assistance both of the faculties of the soul, and the powers of the body.
The fourth degree is perfection, when sin being perfected by habit and becoming ripe, as it were, the sinner reaps death — that is, damnation. This appears in the example of Pharaoh, and why habit in any sin is fearful.
Sin actually committed has five differences.
First, to consent with an offender, and not actually commit sin. Eph 5.11, Have no fellowship with the unfruitful works of darkness, but rather reprove them.
This is done in three ways.
1. When a man in his judgment, somewhat allows the sin of another. Num 20. 10, Moses and Aaron gathered the congregation together before the rock, and Moses said to them, hear now you rebels: shall we bring you water out of the rock? Verse 12, The Lord spoke to Moses and Aaron, Because you did not believe me, to sanctify me in the presence of the children of Israel, [you shall not bring them] into the land which I have given them.
2. When the heart approves in affection and consent. To this we may refer both the Ministers and the Magistrates concealing and winking at offences.
1Sam 2.23, Eli said, Why do you do such things? For
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from all these people, I hear evil of you. Do no more, my sons, etc. Now that Eli's will agrees with his sons' sins, it is manifest, verse 29, You honor your children above me.
3. Indeed, by counsel, presence, and enticement.
Rom 1.32, They not only do the same, but also favor those who do them. Mar 6.24-25, She said to her mother, What shall I ask, and she said, John the Baptist's head, etc. Act 22.20, When the blood of your
Martyr Stephen was shed, I also stood by, and consented to his death, and kept the clothes of those who slew him.
The second difference is to sin ignorantly, as when a man does not expressly and distinctly know whether what he does is a sin or not; or if he knew it, he did not acknowledge and mark it. 1Tim 1.13, I was before a blasphemer, and a persecutor, and an oppressor; but I was received to mercy, for I did it ignorantly through unbelief. Num 35.22-24, If he pushed him unadvisedly and not from hatred, or throws anything at him without lying in wait, or any stone (by which he might be slain) and did not see him, or caused it to fall on him, and he dies — and he was not his enemy, nor did he seek to harm him — then the congregation will judge between the slayer and avenger of blood, according to these laws. 1Cor 4.4, I know nothing by myself, yet I am not thereby justified. Psa 19.12, Cleanse me from my secret sins.
The third difference is to sin knowingly, but by infirmity, as when a man fearing some imminent danger, or shocked by the horror of death, and against his knowledge, denies that truth which otherwise he would acknowledge and embrace. Such was Peter's fall, arising from the excessive rashness of the mind, mingled with some fear. Mat 26.74
Thus all men offend, when the flesh and inordinate desires so overrule the will and every good endeavor, that they provoke man to do what he detests from his
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heart. Rom 7.19, I do not do the thing which I would, but the evil which I would not, that I do.
The fourth difference is presumptuous sinning, done knowingly.
Psa 19.13, Keep your servant from presumptuous sins; do not let them reign over me. To this belong, 1. Every sin committed with a high hand; that is, in some contempt of God. Num 15.30-31, The person who sins presumptuously, etc., shall be cut off from among his people, because he has despised the word of the Lord, and has broken His commandment.
2. Presumption of God's mercy in doing evil. Ecc 8.11, Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. Rom 2.4, Do you despise the riches of His bountifulness… not knowing that the bountifulness of God leads you to repentance?
The fifth difference is to sin knowingly, and set malice against God; and the sin against the Holy Ghost is referred to this.