It was a paradox of the Stoics, that all offences are equal, the
treading down of your neighbour's cabbage as heinous a crime as
sacrilege. (Horace, _Satires_, i., 3, 115-119.) But it is obvious that
there is a vast difference, as well _objectively_ in the matter of the
offence, _e.g_., in the instance just quoted from Horace, as also
_subjectively_ in the degree of knowledge, advertence, and will,
wherewith the offender threw himself into the sin. Thus offences come
to be distinguished as _grave_ and _light_: the latter being such as
with a human master would involve a reprimand, the former, instant
dismissal. Final misery is not incurred except by grave offending.
5. The second question, whether grave sin is ever forgiven, cannot be
answered by philosophy. Of course the sinner may see by the light of
reason his folly and his error, and thereby conceive some sort of
sorrow for it, and retract, and to some extent withdraw his will from
it on natural grounds. This amendment of sin on its moral and
philosophical side may deserve and earn pardon at human hands. But the
offence against God remains to be reckoned for with God.
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