The Offense of Sin: How it is Multiplied and Punished

After today's message a brother posed a question with regards to the degrees of sin. The Bible speaks to this issue clearly, and our catechism captures the teaching well.
First, let's be clear that each sin is absolute in its evil, even those which we might call "small sins." It is true that for even the smallest of sins the punishment is death and damnation. As the Larger Catechism states,

Q. 152. What doth every sin deserve at the hands of God?

A. Every sin, even the least, being against the sovereignty,[982] goodness,[983] and holiness of God,[984] and against his righteous law,[985] deserveth his wrath and curse,[986] both in this life,[987] and that which is to come;[988] and cannot be expiated but by the blood of Christ.[989]

The infinite holiness of God makes even the least sin infinitely evil and so worthy of an infinite punishment. That alone should be enough to sober us up when it comes to our sin.
However, the Bible acknowledges that there are "small sins" and "big sins." The catechism captures this in the question above when it says that even "the least of sins" deserves God's wrath and curse. It also acknowledges this doctrine when it states,

Q. 150. Are all transgressions of the law of God equally heinous in themselves, and in the sight of God?

A. All transgressions of the law of God are not equally heinous; but some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.[921]

Some might argue that we see differing degrees of sin, but God does not. The catechism, however, acknowledges otherwise. These sins are "more heinous in the sight of God." In each of the citations the one who acknowledges the sin's amplified evil is God himself. In John 19:11 it was Jesus who pointed out the greater of the sins between Pilate and his betrayers. In Ezekiel 8 it is the Lord who is speaking to Ezekiel about the atrocious deeds that are taking place within the Lord's sanctuary. Under the inspiration of the Spirit John differentiates between sins that do not lead unto death and the greatest of all sin, which leads to death. The same holds true for the Psalmist (78:11f). He points out that the Israelites compiled the evil of their sin by continually provoking God.
Furthermore, we must recognize that God inflicts those who commit greater sins with greater punishments. For instance, Jesus recounts how one who knows the will of God but does not act accordingly will receive a severe beating. But the one who did not know and did what deserved a beating, will receive fewer stripes. (Luke 12:47-48)
In another place (Mt. 26:24) Jesus talks about his betrayer and says that his punishment would be so severe that it would "have been better for him if he had not been born." Certainly the pains of hell are severe and no one who is there wishes they had been born. However, the language that Jesus uses is not attributed to anyone else except he who committed one of the most egregious acts of all time (if not the most!).
In Matthew 23 Jesus acknowledges the principle again. He says of the Pharisees that they work hard to make proselytes, and when they do he becomes "twice the son of hell." This phraseology acknowledges that his sins, being more wicked and consistent with the ways of evil than his Pharisaical teacher, receive twice the punishment.
These are but a few examples found in Scripture about the greater and lesser punishments for the greater and lesser sins. But the question rises as to how your sins can be qualified as greater or lesser. The Catechism again is helpful here in explaining the Bible's teaching on the matter. (With regard to my sermon today, see the fourth category regarding circumstances surrounding the sin).

Q. 151. What are those aggravations that make some sins more heinous than others?

A. Sins receive their aggravations,

1. From the persons offending[922] if they be of riper age,[923] greater experience or grace,[924] eminent for profession,[925] gifts,[926] place,[927] office,[928] guides to others,[929] and whose example is likely to be followed by others.[930]

2. From the parties offended:[931] if immediately against God,[932] his attributes,[933] and worship;[934] against Christ, and his grace;[935] the Holy Spirit,[936] his witness,[937] and workings[938] against superiors, men of eminency,[939] and such as we stand especially related and engaged unto;[940] against any of the saints,[941] particularly weak brethren,[942] the souls of them, or any other,[943] and the common good of all or many.[944]

3. From the nature and quality of the offense:[945] if it be against the express letter of the law,[946] break many commandments, contain in it many sins:[947] if not only conceived in the heart, but breaks forth in words and actions,[948] scandalize others,[949] and admit of no reparation:[950] if against means,[951] mercies,[952] judgments,[953] light of nature,[954] conviction of conscience,[955] public or private admonition,[956] censures of the church,[957] civil punishments;[958] and our prayers, purposes, promises,[959] vows,[960] covenants,[961] and engagements to God or men:[962] if done deliberately,[963] wilfully,[964] presumptuously,[965] impudently,[966] boastingly,[967] maliciously,[968] frequently,[969] obstinately,[970] with delight,[971] continuance,[972] or relapsing after repentance.[973]

4. From circumstances of time[974] and place:[975] if on the Lord's day,[976] or other times of divine worship;[977] or immediately before[978] or after these,[979] or other helps to prevent or remedy such miscarriages;[980] if in public, or in the presence of others, who are thereby likely to be provoked or defiled[981].