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The Marrow of Sacred Divinity - William Ames (1642)

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Chapter 14. Of Actuall Sinne.
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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 John 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.55
1 John 3:4
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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.
James 2:10, 1 Timothy 6:9
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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 Gentiles themselves. & 8. 15. Thou shalt see yet greater abominations then these. John 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.
Ezekiel 5:6, 8, Ezekiel 8:15, John 19:11, Luke 12:47-48, Matthew 11:22, 24
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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, zeale 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.
Numbers 12:14, Matthew 5:21-22, Philippians 3:6, 1 Timothy 1:13, Numbers 15:27, 30, Psalm 19:13-14, 1 Corinthians 6:7, Isaiah 26:10
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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 Sinnethat 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.
James 4:17, Matthew 25:42
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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.
Deuteronomy 4:2, 12:32, Revelation 22:18-19
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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.
Isaiah 18:13, Isaiah 29:13, Matthew 5:28, 15:19
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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.
Luke 15:18, 1 Samuel 2:25
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15. 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,56 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 Blackamore57 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.
Jeremiah 13:23, Ephesians 4:19
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19. In matter of sence, there is greatest terror of conscience joyned with desperation. Hebr. 10. 26. 27. Gen. 4. 13.
Hebrews 10:26-27, Genesis 4:13
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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.
James 3:9
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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.
Romans 1:20, Psalm 19:2-3
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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.
Romans 2:15
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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.
Romans 2:15, Titus 1:15
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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.
2 Timothy 3:5
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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.
1 Corinthians 5:1
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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.

Notes

55
The term “fomes peccati” is from Thomas Aquinas’ Summa Theologiae 3, 27, 3. He writes: “The fomes is nothing but a certain inordinate, but habitual, concupiscence of the sensitive appetite. for actual concupiscence is a sinful motion. Now sensual concupiscence is said to be inordinate, in so far as it rebels against reason; and this it does by inclining to evil, or hindering from good. Consequently it is essential to the fomes to incline to evil, or hinder from good.” ↩
56
The conscience, from repeated sin, falls into a false sense of being free from danger or injury, anxiety or fear. ↩
57
A person with dark skin, especially (but not necessarily) one from northern Africa. Rendered “Ethiopian” in modern translations; literally Cushite, from the land of Cush—modern Sudan and Ethiopia. ↩
◀ Chapter 13. Of Originall Sinne.15 / 64Chapter 15. Of Corporall Death. ▶
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