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. Now God is
not bound to forgive without receiving satisfaction; and He never can
receive due satisfaction from man for the contempt that a deliberate,
grave, and flagrant violation of the moral law puts upon the Infinite
Majesty of the Lawgiver. The first thing that revelation has to teach
us is whether, and on what terms, God is ready to pardon grievous sin.

6. The balance between deeds good and evil is not struck merely at the
instant of death. It is being struck continually; and man's final
destiny turns on how that balance stands at the close of his time of
probation. So long as he keeps the substance of the moral law, the
balance is in his favour. But one downright wilful and grievous
transgression outweighs with God all his former good deeds. It is a
defiance of the Deity, a greater insult than all his previous life was
a service and homage. It is as though a loyal regiment had mutinied,