For the first,1 because particular acts of sin committed against knowledge are infinite, and there will be no end of instancing in particulars,2 therefore I will not insist: Only in brief this distinction concerning such acts may be observed, and the observation of it may be useful: That some acts of sins against knowledge, are merely transient: that is, are done and ended at once. And though the guilt of them is eternal, yet the extent of the act is finished with the committing it, and reacheth no further:3 as a vain oath, breach of the Sabbath, &c. which acts cannot be repealed, though they may be repented of. But others there are, which though the act may be but once outwardly and professedly done,4 yet have an habitual and continued permanency, life, & subsistence given it, such as that until a man doth recall them, he may be said continually to renew those acts, and every day to be guilty of them, and to maintain it, and so habitually to commit them. As it is with Laws, which though made but once, are yet continued acts of the State, whilst they stand in force unrepealed: so is it in some sins. For instance, when a man doth take goods from his neighbour unjustly, the act indeed is done but once: but till he restores them, he may be said to steal them; every day, every hour, he continues to do it habitually; So a man having subscribed to falsehood, or recanted the truth publicly, the act, though done but once, yet until a retractation be some ways made, he ⟨p. 62⟩continues that act,5 and so is daily anew guilty of it. So if a man should marry one, whom it is unlawful for him to marry, (as Herod did) though that sinful act of espousals, whereby they entered into it, was soon dispatched; yet, till a divorce, he lives in a continual sin. And such acts (of this latter sort I mean) against knowledge are most dangerous to commit; because to continue thus in them, though but once committed, hazards a mans estate; and therefore men find, when they come to repent, the greatest snare, and trouble, and difficulty in such kind of sins; to extricate themselves out of them by a meet and true repentance.
For the first,1 because particular acts of sin committed against knowledge are infinite, and there will be no end of instancing in particulars,2 therefore I will not insist: Onely in briefe this distinction concerning such acts may be observed, and the observation of it may be usefull: That some acts of sinnes against knowledge, are meerely transient: that is, are done and ended at once. And though the guilt of them is eternall, yet the extent of the act is finished with the committing it, and reacheth no further:3 as a vaine oath, breach of the Sabbath, &c. which acts cannot be repealed, though they may be repented of. But others there are, which though the act may be but once outwardly and professedly done,4 yet have an habituall and continued permanency, life, & subsistence given it, such as that untill a man doth recall them, hee may be said continually to renew those acts, and every day to be guilty of them, and to maintaine it, and so habitually to cōmit them. As it is with Laws, which though made but once, are yet continued acts of the State, whilest they stand in force unrepealed: so is it in some sins. For instance, when a man doth take goods from his neighbour unjustly, the act indeed is done but once: but till hee restores them, he may be said to steale them; every day, every houre, he continues to doe it habitually; So a man having subscribed to falshood, or recanted the truth publiquely, the act, though done but once, yet untill a retractation be some wayes made, hee ⟨p. 62⟩continues that act,5 and so is daily anew guilty of it. So if a man should marry one, whom it is unlawfull for him to marry, (as Herod did) though that sinfull act of espousals, whereby they entred into it, was soon dispatcht; yet, till a divorce, he lives in a continuall sin. And such acts (of this latter sort I meane) against knowledge are most dangerous to commit; because to continue thus in them, though but once committed, hazards a mans estate; and therefore men find, when they come to repent, the greatest snare, and trouble, and difficulty in such kind of sins; to extricate themselves out of them by a meet and true repentance.
- 1Particular instances being infinite.
- 2A distinction is given concening them.
- 31. Some sin more transient1. Some sinne more transient
- 42. Some more permanent and continued, until recalld, though but once committed.
- 5Which are of […] other most dangerous to •ommit, when against knowledge.Which are of 〈…〉 other most •angerous to •ommit, when against knowledge.
