his own vindication, which have a tendency only to enhance his guilt.
As,
[1.] When he pretends that his natural temper leads him to be uneasy, so
that he cannot, by any means, subdue his passions, or submit to the
disposing providence of God.
To which it may be replied; that the corruption of our nature, and its
proneness to sin, is no just excuse for, but rather an aggravation of
it; whereby it appears to be more deeply rooted in our hearts; and,
indeed, our natural inclinations to any sin are increased, by indulging
it. Therefore, in this case, we ought rather to be importunate with God,
for that grace which may have a tendency to restrain the inordinacy of
our affections, and render us willing to acquiesce in the divine
dispensations, than to paliate and excuse our sin; which only aggravates
the guilt thereof.
[2.] Some, in excuse for their discontented and uneasy frame of spirit,
allege; that the injuries which have been offered to them, ought to be
resented, that they are such as they are not able to bear; and not to
show themselves uneasy under them, would be to encourage persons to
insult and trample on them.
But to this it may be replied; that while we complain of injuries done
us by men, and are prone to meditate revenge against them, we do not
consider the great dishonour that we bring to God, and how much we
deserve to be made the monuments of his fury, so that we should not
obtain forgiveness from him, who are so prone to resent lesser injuries
done to us by our fellow-creatures, Matt. xviii. 23. _& seq._
[3.] Others excuse their discontent, by alleging the greatness of their
afflictions; that their burden is almost insupportable, so that they are
pressed out of measure, above strength, and are ready to say with Job,
_Even to day is my complaint bitter; my stroke is heavier than my
groaning_, Job xxiii. 2.
But to this it may be replied; that our afflictions are not so great as
our sins, which are the procuring cause thereof; nor are they greater
than some that befal others, who are better than ourselves; and, indeed,
by indulging a discontented frame of spirit, we render them heavier than
they would otherwise be.
[4.] Some pretend, that they are discontented and uneasy because the
affliction they are under, was altogether unexpected; and therefore they
were unprovided for, and so less able to bear it. To this it may be
replied;
_1st_, That a Christian ought daily to expect afflictions in this
miserable and sinful world, at least, so far as not to be unprovided
for, or think it strange that he should be exercised with them, 1 Pet.
iv. 12.
_2dly_, We have received many unlooked for mercies; and therefore, why
should we be uneasy because we meet with unexpected afflictions, and not
rather set the one against the other.
_4thly_, Some of God’s best children have oftentimes been surprized with
afflictive providences, and yet have been enabled to exercise
contentment under them. Thus the messengers who brought Job heavy and
unexpected tidings of one affliction immediately following another, Job
i. 13, & _seq._ did not overthrow his faith, or make him discontented
under the hand of God; for, notwithstanding all this, he _worshipped_
and _blessed the name of the Lord_, ver. 20, 21.
[5.] Others allege, that the change which is made in their circumstances
in the world, from a prosperous to an afflicted condition of life, is so
great, and lies with such weight upon their spirits, that it is
impossible for them to be easy under it. But to this it may be answered,
_1st_, That when God gave us the good things we are deprived of, he
reserved to himself the liberty of taking them away when he pleased, as
designing hereby, to shew his absolute sovereignty over us; and
therefore, before this affliction befel us, it was our duty, according
to the apostle’s advice, to _rejoice as though we rejoiced not_, and to
_use the world as not abusing it_, 1 Cor. vii. 30. and not to think it
strange, that we should be deprived of it, inasmuch as _the fashion_
thereof _passeth away_.
_2dly_, The greater variety of conditions in which we have been, or are,
in the world, afford more abundant experience of those dealings of God
with us, which are designed as an ordinance for our faith; and
therefore, instead of being discontented under them, we ought rather to
be put hereupon, on the exercise of those graces that are suitable to
the change of our condition, as the apostle says, _I know both how to be
abased, and I know how to abound_, Phil. iv. 12.
[6.] Some allege, that they have the greatest reason to be discontented,
because of the influence which their afflictions have on their spiritual
concerns, as they tend to interrupt their communion with God; and they
are often ready to fear, that these are indications of his wrath, and,
as it were, the beginning of sorrows; which leads them to the very brink
of despair.
To this it may be replied; that it is certain nothing more sharpens the
edge of afflictions, or has a greater tendency to make us uneasy under
them, than such thoughts as these; and not to be sensible hereof, would
be an instance of the greatest stupidity; yet let us consider,
_1st_, That if our fears are ill-grounded, as they sometimes are, the
uneasiness that arises from them is unwarrantable.
_2dly_, If we have too much ground for them, we are to make use of the
remedy that God has provided; accordingly we are to have recourse by
faith, to the blood of Jesus, for forgiveness; and this ought to be
accompanied with the exercise of true repentance, and godly sorrow for
sin, without giving way to those despairing apprehensions, that
sometimes arise from a sense of the greatness of the guilt thereof, as
though it set us out of the reach of mercy; which will add an
insupportable weight to our burden; and,
_3dly_, If under the afflicting hand of God, we are rendered unfit for
holy duties, and have no communion with him therein; this may be owing,
not to the affliction, but that discontented, uneasy frame of spirit
which we too much indulge under it. Therefore we are not to allege this
as an excuse for that murmuring, repining frame of spirit which we are
too apt to discover while exercised therewith.
The last thing to be considered is, the remedies against this sin of
being discontented with our present condition; and these are,
_1st_, A due sense of that undoubted right which God has to dispose of
us, and our condition in this world, as he pleases; inasmuch as we are
his own, Matt. xx. 15.
_2dly_, Uneasiness under the hand of God, or repining at his dealings,
when he thinks fit to deprive us of the blessings we once enjoyed, is
not the way to recover the possession of them; but the best expedient
for us to regain them, or some other blessings that are more than an
equivalent for them, is our exercising an entire resignation to the will
of God, and concluding that all his dispensations are holy, just, and
good.
_3dly_, Let us consider, that God oftentimes designs to make us better
by the sharpest trials, which are an ordinance to bring us nearer to
himself. Thus David says, _Before I was afflicted, I went astray; but
now have I kept thy word_, Psal. cxix. 67.
_4thly_, We ought to consider that God’s design in these dispensations
is, to _try our faith_, and that it _may found afterwards unto praise,
honour, and glory_, as it will be, with respect to every true believer,
_at the appearing of Jesus Christ_, 1 Pet. i. 7. And to this we may add,
_5thly_, That there are many promises of the presence of God, which have
not only a tendency to afford relief against uneasiness or dejection of
spirit; but to give us the greatest encouragement under the sorest
afflictions; particularly, that comprehensive promise, _I will never
leave thee, nor forsake thee_, Heb. xiii. 5.
Footnote 9:
_See Page 509._
Quest. CXLIX.
QUEST. CXLIX. _Is any man able perfectly to keep the Commandments of
God?_
ANSW. No man is able, either in himself, or by any grace received in
this life, perfectly to keep the Commandments of God, but doth daily
break them in thought, word, and deed.
Having considered man’s duty and obligation to keep the Commandments of
God; we are now led to speak of him as unable to keep them; and, on the
other hand, chargeable with the daily breach thereof, which is an
argument of the imperfection of this present state. We have, under a
foregoing answer[10], endeavoured to prove that the work of
sanctification is imperfect in this life; so that all the boasts of the
Pelagians, and others, who defend the possibility of attaining
perfection therein, are vain and unwarrantable. We have also considered
the reasons why God orders that it should be so. And therefore we shall,
without enlarging so much on this subject, as otherwise we might have
done, principally take notice of what is to be observed in this answer,
under two general heads.
I. In what respects, and with what limitations, man is said to be unable
to keep the Commandments of God; and, accordingly it is said, that no
man is able, perfectly, to keep them. By which we are to understand, as
it is observed in the Shorter Catechism[11], no mere man, whereby our
Saviour is excepted, who yielded perfect obedience in our nature. This
is farther explained, with another limitation, namely, that no man is
able to do this since the fall; to denote that man, in his state of
innocency, was able, perfectly to keep the Commandments of God. For he
was made upright, and had the image of God instamped on his soul; which
consisted in knowledge, righteousness, and holiness, Eccl. vii. 29. Gen.
i. 27. having the law of God written in his heart, and power to fulfil
it[12]. And, indeed, to suppose the contrary, would be a reflection upon
the divine government, and would argue man to have been created under a
natural necessity of sinning, and perishing; which is contrary to the
goodness, holiness, and justice of God. It is farther observed, that no
man is able, in this life, thus to keep God’s Commandments, which
contains an intimation that the glorified saints, in heaven, will be
enabled to yield perfect obedience; notwithstanding the many
imperfections they are now liable to. Moreover, as man is not able, of
himself, or without the aids of divine grace, to obey God; so he is not
to expect such assistance from him as shall enable him to obey him
perfectly. There is no doubt but the grace of God could free us from all
the remainders of sin in this world, as well as in our passing from it
to heaven; but we have no ground to conclude that it will. For,
1. _The whole creation_ is liable to the curse,[13] (which was
consequent upon man’s first apostasy from God,) under which it
_groaneth_, unto this day, Rom. viii. 22, 23. and shall not be delivered
from it, till the scene of time, and things shall be changed, and the
saints shall be fully possessed of what they are now waiting for, to
wit, the _adoption_, or _the redemption of their bodies_.
2. God is pleased to deny his people that perfection of holiness here,
which they shall attain to hereafter, that he may give them daily
occasion to exercise the duties of self-denial, mortification of sin,
faith, and repentance, which redound to his own glory, and their
spiritual advantage. This leads us,
II. To consider that we daily break the Commandments of God, in thought,
word, and deed.
1. In thought; to wit, when the mind is conversant about sinful objects,
in such away, as that it contracts defilement. It is a sign that the
wickedness of man is very great, when, _every imagination of the
thoughts of his heart is only evil_, and that _continually_, Gen. vi. 5.
Now the sinfulness of the thoughts of men, consists in four things;
(1.) When they chuse, delight in, and are daily conversant about things
that are vain, empty of what is good, and have no tendency to the glory
of God, or the spiritual advantage either of ourselves or others. The
least vain thought which contains an excursion from our duty to God,
brings some degree of guilt with it; but when the mind is wholly taken
up with vanity, so that it is turned aside from, or takes no delight in
those things that are of the highest importance, this will have a
tendency to vitiate the mind, and alienate it from the life of God.
(2.) The thoughts of men may be said to be sinful, when they are not
fixed, or intensely set, on God and divine things, when engaged in holy
duties; and that either, when worldly cares or business, how lawful
soever they may be at other times, have a tendency to divert our
thoughts from them, being altogether inconsistent therewith. Or when our
minds are conversant about spiritual things unseasonably, so as to be
diverted from our present design; as, when we are joining with others in
prayer, instead of bearing a part with them, in having the same exercise
of faith, and other graces, which supposes that our thoughts are
employed about the same object with theirs, we are meditating on some
other divine subject, foreign to the present occasion.
(3.) Our thoughts may be said to be sinful, when they are conversant
about spiritual things, without suitable affections, and, consequently,
meditating on them as common things, in which we are not much concerned;
as when we are destitute of those holy desires after, or delight in God,
when drawing nigh to him in holy duties, which his law requires. And
this will more evidently appear, when, by comparing the frame of our
spirit therein, with what we observe it to be in other instances, we
find, that our affections are easily raised, when engaged in matters of
less importance, but stupid, and unconcerned about our eternal welfare,
in holy duties; which is accompanied with hardness of heart and
impenitency, and sometimes with uneasiness and weariness, as though they
were a burden to us.
On the other hand, our affections may be raised in these duties, and yet
we be chargeable with a sinfulness of thought therein; as,
[1.] When the affections are raised by things of less importance, while
other things that are more affecting, are not regarded. As, supposing a
person is meditating on Christ’s sufferings, and he is very much
affected with, and enraged at the treachery of Judas, that betrayed him,
or the barbarity of the Jews, that crucified him; but not in the least
with the sin of the world, that was the occasion of it, or the greatness
of his love, that moved him to submit to it.
[2.] When our affections are raised in holy duties, and this is all that
we depend upon, for justification and acceptance in the sight of God,
vainly supposing that our tears will wash away our sins, being destitute
of faith in the blood of Christ.
[3.] When we are concerned about the misery consequent on our sins, but
are not in the least inclined to hate them, nor grieved at the dishonour
brought to the name of God thereby.
This leads us to consider the causes hereof, and remedies against it. If
we do not find that our affections are raised in these religious
exercises, as they have been in times past, we ought to enquire into the
reason thereof; whether this be not attended with some great
backslidings from God, which might first occasion it. Sometimes it
proceeds from a neglect of holy duties, either public or private; at
other times, from presumptuous sins, committed, or continued in, with
impenitency. And we often find, that our being too much embarrassed
with, or immoderately engaged in our pursuit of the profits or pleasures
of this world, stupifies and damps our affections, as to religious
matters, so that they are seldom or never raised therein.
As to the remedies against this stupid and unaffected frame of spirit;
we must not only repent of, but abstain from those sins, that have been
the occasion thereof; meditate on those subjects, that are most suitable
to our case, which have a tendency to enflame our love to Christ, and
desire after him, and our zeal for his glory; and often confess and
bewail our stupidity and unbecoming behaviour in holy duties; earnestly
imploring the powerful influence of the Spirit of God, to bring us into,
and keep us in a right frame of spirit for them.
(4.) We have reason to charge ourselves with sin, when guilty of
blasphemous thoughts; as,
_1st_, When we have, by degrees, brought on ourselves a disregard of
God, either by living in the neglect of holy duties, or allowing
ourselves in the practice of known sins.
_2dly_, When, before we were followed with these thoughts, we have found
that we gave way to some doubts about the divine perfections; or,
through the ignorance, pride and vanity of our minds, have contracted an
habitual disregard to, or neglect of that holy reverence with which we
ought to meditate on them.
_3dly_, When we can hear those execrable oaths or curses, by which some
profanely blaspheme the name of God, without expressing our resentment
with the utmost abhorrence and detestation.
_4thly_, When we find, that being followed with blasphemous thoughts,
our hearts are too prone to give in to them, as though they were the
sentiments of our mind; whereby we do, as it were, consent to them,
instead of rejecting them with the utmost aversion.
But, on the other hand, blasphemous thoughts are not always to be
charged on us as a sin. Sometimes they are chargeable on Satan, who
herein acts according to his character, as God’s open enemy; and
endeavours to instil into us the same ideas that he himself has. These
thoughts may be charged on him; when they are hastily injected into our
minds, not being the result of choice or deliberation; but are a kind of
violence offered to our imagination, and, we cannot but discover the
greatest detestation of them, as well as of that enemy of souls, from
whom they take their rise; and when, at the same time, we are enabled to
exercise the contrary graces, and betake ourselves to God with faith and
prayer, that he would rebuke the Devil, and preserve our consciences
undefiled, under this sore temptation, which we cannot but reckon one of
the greatest afflictions that befal us in the world. Thus concerning the
sinfulness of our thoughts.
2. We are farther said, daily to break the Commandments of God in word.
Thus the apostle James speaks of the _tongue_ as _an unruly evil full of
deadly poison_, James iii. 8. Evil-speaking, as was before observed
concerning the sinfulness of our thoughts, is attended with a greater or
less degree of guilt, as the vanity of the mind, and the wickedness of
the heart, more or less discovers itself therein. Our Saviour speaks of
the accountableness of man in the day of judgment, for every _idle
word_, Matt. xii. 36. to denote, that there is no sin so small, but what
is displeasing to an holy God, a violation of his law, and brings with
it a degree of guilt, in proportion to the nature thereof. These indeed,
are the lowest instances of the sinfulness of words. There are others
that are of so heinous a nature, that they can hardly be reckoned
consistent with true godliness. _viz._ defaming, and malicious words;
which are sometimes compared to a _sword_, or _arrows_, Psal. lvii. 4.
or to a _serpent’s tongue_, that leaves a sting and poison behind it,
Psal. cxl. 3. Again, the sinfulness of our words extends itself yet
farther, as they are directed against the blessed God; when persons _set
their mouth against the heavens, and their tongue walketh through the
earth_, Psal. lxxiii. 9. when they give themselves the liberty to talk
profanely about sacred things, and openly blaspheme the name and
perfections of God. This degree of impiety, indeed, all are not
chargeable with. Nevertheless, we may say, should God mark the iniquity
of our words, as well as of our thoughts, who could stand?
3. We are said to break the Commandments of God, by deeds, _i. e._ by
committing those sins which are contrived in the heart, and uttered with
our tongues. These have been considered under their respective heads, as
a violation of each of the ten Commandments, or doing those things that
are forbidden therein; and therefore we pass them over in this place,
and proceed to speak concerning the aggravations of sin.
Footnote 10:
_See Quest. LXXVIII. Vol. III. 170._
Footnote 11:
_See Quest. LXXXII._
Footnote 12:
_See Vol. II. 44._
Footnote 13:
Κτίσις these mean the animal part of man.
Quest. CL.
QUEST. CL. _Are all transgressions of the law of God equally heinous
in themselves, and in the sight of God?_
ANSW. 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.
Though all sins be objectively infinite, and equally opposite to the
holiness of God; yet there are some circumstances attending them, which
are of that pernicious tendency, that they render one sin more heinous
than another; so that it is not to be thought of, without the greatest
horror and resentment; as well as expose the sinner to a sorer
condemnation, if it be not forgiven. These are such as strike at the
very essentials of religion, and tend, as much as in us lies, to sap the
foundation thereof; as when men deny the being and perfections of God,
and practically disown their obligation, to yield obedience to him. And
some sins against the second table, which more immediately respect our
neighbour, are more heinous than others, in proportion to the degree of
injury done him thereby. Thus the taking away the life of another, is
more injurious, and consequently more aggravated than barely the hating
of him; which is, nevertheless, a very great crime. Moreover, the same
sin, whether against the Commandments of the first or second table, may
be said to be more or less heinous, in proportion to the degree of
obstinacy, deliberation, malice, or enmity against God, with which it is
committed; but these things will more evidently appear under the
following answer; which we proceed to consider,
Quest. CLI.
QUEST. CLI. _What are those aggravations which make some sins more
heinous than others?_
ANSW. Sins receive their aggravations,
I. From the persons offending, if they be of riper age, greater
experience, or grace, eminent for profession, gifts, place, office;
guides to others, and whose example is likely to be followed by
others.
Sins are greater than otherwise they would be when committed by those
whose age and experience ought to have taught them better. Thus Elihu
says, _A multitude of years should teach wisdom_, Job xxxii. 7. Many
things would be a reproach to such persons, which are more agreeable to
the character of children, than those who are advanced in age. Again, if
they have had large experience of the grace of God, and been eminent for
their profession, or gifts conferred on them. These circumstances will
render the same sin more aggravated; for where much is given, an
improvement is expected in proportion thereunto; and where great
pretensions are made to religion, the acting disagreeable thereunto,
enhances the guilt, and renders the sin more heinous. Again, if the
person offending be in an eminent station, or office in the world, or
the church; so that he is either a guide to others, or the eyes of many
are upon him, who will be apt to follow and receive prejudice by his
example. When such an one commits a public and open sin, it is more
aggravated than if it had been committed by another. Thus God bids the
prophet Ezekiel _see what the ancients of the house of Israel do in the
dark, every man in the chambers of his imagery_, Ezek. viii. 12. And the
prophet Jeremiah speaks of those who ought to have been guides to the
people, _viz._ the priests and the prophets, Jer. xxiii. 11. 14. who
transgressed against the Lord; and charges this on them as an
extraordinary instance of wickedness; which their character in the
world, and the church rendered more heinous, though it was exceeding
heinous in itself.