immediately against God, his attributes, and worship, against
Christ, and his grace; the holy Spirit, his witness, and workings,
against superiors, men of eminency, and such as we stand especially
related and engaged unto; against any of the saints, particularly
weak brethren, the souls of them, or any other, and the common good
of all or many.
There is no sin but what may be said to be committed against God; yet,
1. Some are more immediately against him, as they carry in them a
contempt of his attributes and worship; whereby his name and ordinances
are profaned, and the glory that is instamped thereon, little set by,
Mal. i. 3, 4. Other sins reflect dishonour on our Lord Jesus Christ; and
that either on his person, when we conclude him to be, or, at least, act
as if he were no other than a mere creature; or, on his offices; when we
refuse to receive instruction from him as a prophet, or depend on his
righteousness as a priest, in order to our justification and acceptance,
in the sight of God; or to submit to him as a King, who is able to
subdue us to himself, and defend us from the assaults of our spiritual
enemies; or when we despise his grace, and neglect that salvation which
he has purchased, and offers in the gospel, Heb. ii. 3.
Again, our sins are aggravated when they are committed against the
person of the Holy Ghost; when we deny him to be a divine Person, or the
author of the work of regeneration, as supposing that grace takes its
rise from ourselves, rather than him; or when we do not desire to be led
by the Spirit, or seek his divine influence in order thereunto. But, on
the other hand, resist his holy motions and impressions, and act
contrary to those convictions which he is pleased to grant us; by which
means we are said to _grieve_ and _quench the spirit_, Eph. iv. 7. 1
Thess. v. 19. Also, when we reject and set ourselves against the witness
of the Spirit, and that, either by concluding, that assurance of our
interest in the love of God, may be attained without it, and reckon all
pretences to it no better than enthusiasm; or, when on the other hand,
we suppose that the Spirit witnesses with our spirits, that we are the
children of God, without regard had to the work of sanctification, that
always accompanies, and is an evidence thereof; whereby we take that
comfort to ourselves which does not proceed from the Spirit of holiness.
2. Sins are aggravated as committed more immediately or directly against
men, and particularly those, to whom we stand related in the bonds of
nature, or, who have laid us under the strongest obligations, by acts of
friendship to us. This is applicable to inferiors, who ought to pay a
deference to their superiors; those sins that are committed by such,
contain the highest instance of ingratitude, and are contrary to the
laws or dictates of nature, and therefore aggravated in proportion
thereunto.
Moreover, if they are committed against the saints; this is reckoned, by
God, an instance of contempt cast on himself, (whose image they are said
to bear;) much more, if we oppose them as saints, Luke xvi. 16. Matt.
xii. 6. And though we do not proceed to this degree of wickedness, our
crime is said to be greatly aggravated, when we lay a stumbling-block
before those who are weak in the faith, which may tend to discourage
them in the ways of God; and, by this means, we do what in us lies, to
_destroy those for whom Christ died_, Rom. xiv. 15. 1 Cor. viii. 11.
This is an injury done, not so much to their bodies, as their souls;
which are wounded, and brought into great perplexity thereby.
However, we must distinguish between an offence given, and unjustly
taken; or, it is one thing for persons to be offended at that which is
our indispensible duty, in which case we are not to regard the
sentiments of those who attempt to discourage us from, or censure us for
the performance of it; and our giving offence in things that are in
themselves indifferent, and might, without any prejudice, be avoided; in
which case a compliance with the party offended, seems to be our duty;
especially if the offence takes its rise from conscience, rather, than
humour and corruption; and our not complying with him herein, would tend
very much to discourage and weaken his hands in the ways of God; and
therefore may be reckoned an aggravation of this sin.
Moreover, it is a farther aggravation of sin committed, when it appears
to be contrary to the common good of all men. This guilt may be said to
be contracted by them who endeavour to hinder the success of preaching
of the gospel, 1 Thess. ii. 15. or otherwise, when the sin of one man
brings down the judgments of God on a whole church or body of people; of
this kind was Achan’s sin, Josh. vii. 20, 21, 25.
III. Sins are aggravated from the nature and quality of the offence;
if it be against the express letter of the law, break many
commandments, contain in it many sins; if not only conceived in the
heart, but breaks forth in words and actions, scandalize others, and
admit of no reparation; if against means, mercies, judgments, light
of nature, conviction of conscience; public or private admonition,
censures of the church, civil punishments, and our prayers,
purposes, promises; vows, covenants, and engagements to God or men;
if done deliberately, wilfully, presumptuously, impudently,
boastingly, maliciously, frequently, obstinately, with delight,
continuance, or relapsing after repentance.
1. Sin is aggravated when it is committed against the express letter of
the law, so that there remains no manner of doubt, whether it be a sin
or duty. To venture on the commission of what plainly appears to be
unlawful, is to sin with great boldness and presumption, whereby the
crime is very much aggravated, Rom. i. 32.
2. When it contains a breach of several of the Commandments; and
therefore it may be reckoned a complicated crime. Of this kind was the
sin of David, in the matter of Uriah; in which he was guilty of murder,
adultery, dissimulation, injustice, _&c._ Also Ahab’s sin against
Naboth; which included in it not only covetousness, but perjury, murder,
oppression, and injustice.
3. Sins are more aggravated, when they break forth in words, or outward
actions, than if they were only conceived in the heart. It is true, sin
in the heart has some peculiar aggravations, as it takes deeper root,
becomes habitual, and is entertained with a secret delight and pleasure,
and as it is the source and fountain, from whence actual sins proceed.
Nevertheless, when that, which was before conceived in the heart, is
discovered by words or actions, this adds a farther aggravation to it,
as it brings a more public dishonour to God, and often-times a greater
injury to men.
4. Sins are farther aggravated, when they are of such a nature, that it
is impossible for us to repair the injuries done thereby, or make
restitution for them. Thus nothing can compensate for our taking away
the life of another, or for our casting a reproach on the holy ways of
God; and thereby endeavouring to bring his gospel into contempt; or,
when we entice others to sin, by which means we turn them aside from
God, and endeavour to ruin their souls; which is an injury that we
cannot, by any means, repair; and therefore the crime is exceedingly
aggravated.
5. If the sin committed be contrary to the very light of nature, such as
would be offensive, even to the Heathen, 1 Cor. v. 1.
6. Sins receive their aggravations, when committed against means,
mercies, and judgments; as when we break through all the fences which
are set to prevent them; and the grace of God, revealed in the gospel,
is not only ineffectual, to preserve from sin, though designed for that
end, Tit. ii. 11, 12. but turned into lasciviousness, Jude, ver. 4. When
mercies are misimproved, undervalued, and, as it were, trampled on, Rom.
ii. 4. Isa. i. 3, Deut. xxii. 6. and judgments, whether threatened or
inflicted are not regarded, nor were claimed thereby.
7. Sins are farther aggravated, when they are committed against the
checks and convictions of conscience; which is a judge and a reprover
within our own breasts. This is an offering violence to ourselves, and
making many bold advances towards judicial blindness, hardness of heart,
and a total apostacy.
8. When the sins committed are against public or private admonitions,
censures of the church or civil punishments, which are God’s ordinance
to bring men to repentance; and if they prove ineffectual, to answer
that end, they will be left more stupid than they were before.
9. Sins are farther aggravated, when they are contrary to our own
prayers, vows, covenants, and promises made either to God or men. When
we confess sin, or pretend to humble ourselves before God in prayer, and
yet, at other times, indulge the same sins, and are proud,
self-conceited, and exalt ourselves against him; or when we pray for
strength against corruption, or grace to perform holy duties, when, in
reality, we have no love to, nor desire after them; or when we praise
him for mercies received, while we are habitually unthankful, and
forgetful of his benefits. Moreover, when we are very forward to make
vows, covenants, or engagements, to be the Lord’s; whereby we often lay
a snare for ourselves, from some circumstances that attend this action;
and more especially from our disregarding it afterwards.
10. Sins are aggravated from the manner of our committing them, _viz._
If they are done deliberately, with fore-thought or contrivance: As when
persons are said to devise mischief upon their beds; and then as to
their conversation, to set themselves against that which is good, Psal.
xxxiv. 5. Again, if it be done wilfully, that is, with the full bent of
the will, making it the matter of our choice, and resolving to commit
it, whatever it cost us. When we do it presumptuously, either when we
take encouragement hereunto from the grace of God, Rom. vi. 1. or when
his hand is lifted up against us, or when we see his judgments falling
very heavy upon others, and are not disposed to take warning thereby;
but grow more hardened and stupid than before.
Again, when sin is committed maliciously impudently, and obstinately;
this argues a rooted hatred against God. Or, when it is committed with
delight arising either from the thoughts we entertain thereof, before we
commit it; or the pleasure we take in what we have done, afterwards.
Again, when we boast of what we have done, which is to glory in our
shame, Psal. x. 3. and lii. 1. when we do, as it were, value ourselves
for having got rid of the prejudices of education, and all former
convictions of sin, that so we may go on therein with less disturbance.
And when persons boast of their over-reaching others in their way of
dealing in the world, Prov. xx. 14. which they very often do in their
secret thoughts, when they are ashamed to let the world know how remote
they are from the practice of that justice, that ought to be between man
and man. Again sins are aggravated when they are frequently committed,
or when we relapse into the same sin, after having pretended to repent
of it, 2 Pet. ii. 20,-22. Matt. xii. 43,-45.
IV. Sins are aggravated from circumstances of time, and place; if on
the Lord’s-day, or other times of divine worship, or immediately
before, or after these, or other helps, to prevent or remedy such
miscarriages, if in public, or in the presence of others who are
thereby likely to be provoked or defiled.
When sins are committed by us on the Lord’s-day, it is a profaning that
time which he has sanctified for his service, and so renders us guilty
of a double crime; or, when they are committed at any other time, which
we occasionally set apart for divine worship; or, in those seasons, when
God calls for fasting and mourning for our own sins, or those that are
publicly committed in the world, Isa. xxii. 12,-14. or, at other times,
when we have lately received signal deliverances, either personal or
national, Psal. cvi. 7. or, when they are committed immediately before
or after we have engaged in holy duties; the former renders us very
unfit for them; the latter will effectually take away all those
impressions, which have been made on our spirits therein.
Again, sins receive aggravation from the place in which they are
committed: As for instance, if they are committed in those places, in
which the name of God is more immediately called on, which if visible,
will afford great matter of scandal to some, and an ill example to
others; and if secretly committed, will tend to defile our souls, and
argue us guilty of great hypocrisy. Moreover, when we commit those sins,
which are generally abhorred in the place where providence has cast our
lot: This is to render ourselves a stain and dishonour to those with
whom we converse. Thus the prophet speaks of some, who, _in the land of
uprightness_, will _deal unjustly_, Isa. xxvi. 10. and especially when
they are committed in the presence of others, who are likely to be
provoked or defiled thereby; by which means we contract the guilt of
other men’s sins, as well as our own; and are doubly guilty, in that we
are, in many respects, the cause of their transgressing.
There are several instances in which we may be said to contract the
guilt of other men’s sins, which I shall only mention briefly, _viz._
when superiors lay their commands on inferiors, or oblige them to do
that which is in itself sinful; or, when we advise those who stand upon
a level with us, to commit sin, or give our consent to the commission of
it, Acts vii. 58. chap. vii. 1. Again, when inferiors flatter superiors,
or commend them for their sin: Thus when Herod had courted the applause
of the people, by the oration which he made to them; they, on the other
hand, flattered him, when they _gave a shout, saying, It is the voice of
a god, and not of a man_, chap. xii. 22. Again, when we have recourse to
those places, where sin is usually committed, and desire to associate
ourselves with them, whose conversation is a reproach to religion, Prov.
xiii. 20. or, when we are sharers, or partakers, with others, in their
unlawful gains; first encouraging, abetting, and helping them therein;
and then dividing the spoil with them, chap. i. 23,-25. Again, when we
connive at sin committed; or, if it be in our power, do not restrain or
hinder the commission of it; or, when we conceal it, when the farther
progress thereof might be prevented by our divulging it. Again, when we
provoke persons to sin. And hereby draw forth their corruptions; and
when we extenuate sin, whether committed by ourselves or others; which
is a degree of vindicating, or pleading for it. And lastly, when we do
not mourn for, or pray against those sins which are publicly committed
in the world, that are like to bring down national judgments[14].
Footnote 14:
These several heads, concerning the aggravations of sin, are contained
in three or four lines, which are helpful to our memories. Most of the
heads of this answer, are contained in that verse, _Quis?_ _Quid?_
_Ubi?_ _Quibus auxiliis?_ _Cur?_ _Quomodo?_ _Quando?_ And those that
relate to our contracting the guilt of other men’s sins, in the
following lines; _Jussu._ _Consilio._ _Consensu._ _Palpo._ _Recursu._
_Participans._ _Nutans._ _Non obstans._ _Non manifestans._
_Incessans._ _Minuens._ _Non mærens._ _Solicitansve._
Quest. CLII., CLIII.
QUEST. CLII. _What doth every sin deserve at the hands of God?_
ANSW. Every sin, even the least, being against the sovereignty,
goodness, and holiness of God, and, against his righteous law,
deserveth his wrath and curse, both in this life, and that which is
to come, and cannot be expiated, but by the blood of Christ.
QUEST. CLIII. _What doth God require of us, that may escape his
wrath and curse due to us by reason of the transgression of the
law._
ANSW. That we may escape the wrath and curse of God due to us by
reason of the transgression of the law, he requireth of us
repentance toward God, and faith toward our Lord Jesus Christ, and
the diligent use of the outward means whereby Christ communicates to
us the benefits of his mediation.
In the former of these answers, we have an account of then demerit of
sin; in the latter, we have the character and disposition of those who
have ground to conclude that they shall be delivered from the wrath and
curse of God due to it. We have already considered one sin as greater
than another, by reason of several circumstances that tend to enhance
the guilt of those who commit them: Nevertheless, there is no sin so
small but it has this aggravation in it, that it is a violation of the
law of God, and is opposite to his holiness; and therefore it cannot but
render the sinner guilty in his sight; and guilt is that whereby a
person is liable to suffer punishment in proportion to the offence
committed: Therefore it follows, that there is no ground for that
distinction which the Papists make between _mortal_ and _venial_ sins;
whereof the former, they suppose, deserves the wrath and curse of God
both in this and another world; but as for the latter, namely, _venial_
sins, they conclude that they may be atoned for by human satisfactions,
or penances; and that they are, in their own nature, so small, that they
do not deserve eternal punishment. This is an opinion highly derogatory
to the glory of God, and opens a door to licentiousness, in a variety of
instances; the contrary to which, is contained in the answer we are now
explaining.
For the understanding whereof, let it be considered; that it is one
thing for a sin to deserve the wrath and curse of God, and another thing
for the sinner to be liable and exposed to it. The former of these
arises from the heinous nature of sin, and is inseparable from it; the
latter is inconsistent with a justified state. Nothing can take away the
guilt of sin, but the atonement made by Christ; and that forgiveness or
freedom from condemnation, which God is pleased to bestow as the
consequence thereof, Rom. viii. 1, 33. It is this that discharges a
believer from a liableness to the wrath and curse of God. Though one sin
be greater than another, by reason of various circumstances that attend,
or are contained in it, as was observed under the last answer: yet the
least sin must be concluded to be objectively infinite, as it is
committed against a God of infinite perfection, since all offences are
great in proportion to the dignity of the person against whom they are
committed. Thus the same sin that is committed against an inferior, or
an equal, which deserves a less degree of punishment, if it be committed
against a king, may be so circumstanced, as that it will be deemed a
capital offence, and render the criminal guilty of high treason; though,
at the same time, no real injury is done to, but only attempted against
him. In like manner we must conclude, that though it be out of our own
power to injure or detract from the essential glory of the great God;
yet every offence committed against him is great, in proportion to his
infinite excellency; and is therefore said to deserve his wrath and
curse. Wrath or anger, when applied to God, is not to be considered as a
passion in him, as it is in men; but denotes his will to punish sin
committed, which takes its first rise from the holiness of his nature,
which is infinitely opposite to it. And the degree of punishment that he
designs to inflict, is contained in his law; which, as it denounces
threatnings against those who violate it, the sinner is hereby said to
be exposed to the curse or condemning sentence thereof, agreeably to the
rules of justice, and the nature of the offence. This is what we are to
understand, in this answer, by sin’s deserving the wrath and curse of
God.
And this is farther considered, as what extends itself to this life, and
that which is to come. Punishments inflicted in this life, are but the
beginning of miseries; but they are sometimes inexpressibly great, as
the Psalmist says, _Who knoweth the power of thine anger? even according
to thy fear, so is thy wrath_, Psal. xc. 11. Sometimes there is but a
very short interval between sin and the punishment; as in the case of
Nadab and Abihu, Korah, and his company, Achan, and many others;
whereas, at other times, it is long deferred; nevertheless, it will fall
with great weight, at last, on the offender. Thus God sometimes punishes
the sin of youth in old age; and when a greater degree of guilt has been
contracted, writes bitter things against them, Job xiii. 26. But the
greatest degree of punishment is reserved for sinners in another world;
which is styled _the wrath to come_, 1 Thess. i. 10. But these things
having been insisted on in some foregoing answers[15], we shall add no
more on that head; but proceed to what is farther observed, viz. that
this punishment cannot be expiated any otherwise than by the blood of
Christ. This is fitly inserted after the account we have had of man’s
liableness to the wrath of God, by reason of sin: for when we have an
afflicting sense of the guilt we have exposed ourselves to, nothing else
will afford us relief.
The next thing to be considered is, how it may be removed, or by what
means the justice of God may be satisfied, and an atonement made for
sin. This is said to be done no other way but by the blood of Christ, as
has been considered elsewhere, under a foregoing answer; in which we
endeavoured to prove the necessity of Christ’s making satisfaction, and
the price that he paid in order thereto[16]. We have also considered the
fruits and effects thereof, as it has a tendency to remove the guilt of
sin, and procure for us a right to eternal life:[17] Therefore, we shall
pass over the consideration thereof in this place; only we may observe,
that, since this can be brought about by no other means but Christ’s
satisfaction; it is not inconsistent with what is contained in the
following words, if rightly understood by us, to assert that God
requires of us, repentance, faith, and a diligent attendance on the
outward means of grace; though we must not conclude them to be the
procuring cause of our justification, or a means to expiate sin. They
are certainly very much unacquainted with the way of salvation by
Christ, as well as the great defects of their repentance and faith, who
suppose, that God is hereby induced to pardon our sins, or deliver us
from the wrath we have deserved thereby; nevertheless, we are not to
think, that impenitent unbelieving sinners have a right to determine
that they are in a justified state, or have ground to claim an interest
in the benefits of Christ’s redemption. Therefore, these graces are
necessary to evince our interest in what he has done and suffered for
us, and they are inseparably connected with salvation; though they do
not give us a right and title to eternal life, as Christ’s righteousness
doth. We have, in two foregoing answers, given a particular account of
repentance and faith. Concerning repentance, we have observed, that it
is a special saving grace, wrought in us by the Holy Spirit, and have
shewn in what way he works it; and also the difference between legal and
evangelical repentance, as the former is often found in those who are
destitute of the latter. We have considered the various acts of
repentance unto life[18]; what the objects and acts of saving faith are;
and how it differs from that which is not so; and the use of this grace,
in the whole conduct of our lives, and how it gives life and vigour to
all other graces, and enables us to perform duties in a right
manner[19]. Therefore we shall not insist on this subject at present,
but only speak of repentance and faith as means appointed by God, in
order to our attaining compleat salvation.